Glass 
Book 



THEOLOGICAL CLASS BOOK 




CONTAINING 

A SYSTEM OF DIVINITY, 

IN THE FORM OF QUESTION AND ANSWER, 
ACCOMPANIED WITH SCRIPTURE PROOFS, 

DESIGNED FOR THE BENEFIT OF 

THEOLOGICAL CLASSES, 

AND THE HIGHER CLASSES 

IN SABBATH SCHOOLS. 



BY WILLIAM COGSWELL, 
Author of " The Assistant' to Family Religion." 



BOSTON: 
PUBLISHED BY CROCKER AND BREWSTER, 

47 Washington Street. 
NEW YORK : JONATHAN LEAVITT, 
182 Broadway. 



1832. 



3 Til 



Entered, according to the Act of Congress, in the year one 
thousand eight hundred and thirty-one, by Crocker &. 
Brewster, in the Clerk's Office of the District Court of 
Massachusetts. 



f4f 



INTRODUCTION. 



In religious subjects, vastly important is the ques- 
tion of Pilate to Christ, What is truth ? Agreeably 
to the Divine economy in human salvation, men are 
renewed and sanctified by the Holy Spirit, through 
the instrumentality of the Word of truth. All the 
Christian graces are exercised in view of gospel truth. 
The Scriptures give no account that any, who had ar- 
rived to years of discretion, were converted, sanctified, 
or saved, till they had been favored with religious in- 
struction. How important, then, that mankind should 
be indocti. ^ d in the Word of God, — should have 
some definite views of the doctrines, duties, and 
graces of Christianity ! — Half a century ago, the 
question in the religious community of New England 
very generally was, What is truth ? In the present 
day, the question seems to be, What will promote 
revivals of religion and Christian enterprises ? While 
the latter cannot be too highly valued, the former 
should receive all due attention, as Divine truth is the 
basis upon which the others rest ; and no further are 
they to be approved, than they accord with the un- 
erring standard of truth. 

A discussion of the great and momentous truths 
of religion, in a clear and concise manner, and with 
such a classification and arrangement, as that their 



VI 



INTRODUCTION. 



mutual connection and dependence may appear, is 
deemed very desirable, especially when all classes in 
society, and, most emphatically, the young, are ex- 
posed to the ' seductions of vice and the scoffs of 
infidelity.' Such a discussion, it is hoped, will be 
found in the following pages. The Author has 
adopted the catechetical form of writing, as admitting 
the greatest quantity of matter within the same com- 
pass, and as best adapted to the end he had hi view. 
He has long been of the opinion, that instruction, 
systematically given, in way of question and answer, 
is well calculated to impress the mind. It is the first 
mode of acquiring knowledge, and the most natural 
and happy mode. This method of instruction is 
profitable, as it gives just and precise definitions of 
sacred truth, which the memory can easily retain, 
and which may serve as a basis on which to raise 
the superstructure of divine knowledge. Deeply im- 
pressed with this consideration, the Author published 
a Catechism for children and youth, on the doctrines 
and duties of the Christian religion, in the year 1817 T 
and, from that time to the present, has been much 
attached to this manner of imparting divine truth. 
Such, too, was the mode of instructing, adopted by 
the Reformers in the sixteenth century, as the most 
happy, concise, and easy way of communicating 
religious knowledge. The work is designed as a 
text book in the instruction of theological classes 
and the higher classes in Sabbath schools — as an as- 
sistant to the mstructer and the instructed. 

The Author is aware that there are many books 
published in the present day for the instruction and 
benefit of the rising generation, and many of them, he 
believes, will have a very happy effect. It should, 



INTRODUCTION. 



vii 



however, be remembered, that most of them are cal- 
culated to instruct loosely — to give vague and general 
ideas of the Word of God. This method of teaching 
the doctrines and duties of the gospel, it is acknowl- 
edged, will be most pleasing to the lax and indis- 
criminating; but not to those who wish clearly, 
accurately, and precisely to apprehend the truth as it 
is in Jesus ; nor is it the method most conducive to 
genuine, vital, and active piety. 

The work is published at the suggestion and urgent 
request of many clerical and lay gentlemen. Should 
it in any good degree answer its design, the Author 
will feel himself abundantly rewarded. May the only 
wise God our Saviour bless this effort to advance 
the cause of truth and righteousness in the earth. 

BOSTON. DECEMBER, 1831. 



DIRECTIONS. 
It is intended that the answers to the questions, and the pas- 
sages of Scripture which support the answers, should be com- 
mitted in thought, if not in language, and recited by the pupils j 
and then that the instrueter should enlarge, illustrate, enforce, 
and apply by his own remarks, both in relation to the questions 
and answers, and the Scripture proofs. 



CONTENTS. 



Chap. I. Existence and Character of God, and 

the moral Condition and Duties of 
Man, as manifested by the Light of 

Nature 1 

Chap. II. Sacred Scriptures 4 

Chap. III. Character of God. Natural and Moral. 

as revealed in the Bible 16 

Chap. IV. Trinity 22 

Chap. V. Purposes of God 32 

Chap. VI. Creation 33 

Chap. VII. Providence 41 

Chap. VIII. Angels 45 

Chap. IX. Creation and primitive State of Man. . . 51 

Chap. X. Rule of Obedience and Life to Man in 

his primitive State 53 

Chap. XI, Apostasv. Depravitv, and lost State of 

Man . *. .* 57 

Chap. XII. Atonement 63 

Chap. XIII. Regeneration 71 

Chap. XIV. Holy Love 77 

Chap. XV. Repentance 79 

Chap. XVI. Faith 83 

Chap. XVII. Justification 87 

Chap. XVIII. Perseverance 91 

Chap. XIX. Death 94 

Chap. XX. Future State 97 

Chap. XXI. Resurrection 100 

Chap. XXII. Judgment 105 

Chap. XXIII. Future Happiness 109 

Chap. XXIV. Future Misery 113 

Chap. XXV. Means of Grace 120 

Chap. XXVI. Worship 124 

Chap. XXVII. Sabbath 130 

Chap. XXVIII. Church 135 

Chap. XXIX. Baptism 138 

Chap. XXX. Lord's Supper 152 

Chap. XXXI. Church Government and Discipline 159 

Chap. XXXII. Millennium 166 



RECOMMENDATIONS. 



Extracts from Notices and Reviews of the Theological 
Class Book. 

It indicates much thinking and careful investigation, and a 
pervading, stirring mind, conversant with theological studies. 
Rarely do we find so much, and such various religious instruc- 
tion, as is here contained, in about two hundred pages. The 
mode which the Author has adopted, that of question and an- 
swer, is certainly the best adapted to the purpose of instruction, 
and admits of the most matter within the same compass. The 
work is rendered more valuable by the illustrations and proofs 
adduced from Scripture, and placed at the bottom of the page. 
The volume before us will be found highly useful to preachers, 
to instructers of Sabbath schools, and a proper book for the 
higher classes in such schools. — Christian Magazine. 

The very title of this work suggests its utility. The system 
of divinity inculcated in it is strictly evangelical, and the mode 
of inculcation such as to engage the attention vf the young. 
The great truths of religion are clearly and concisely stated and 
properly arranged, so that their mutual connection and depend- 
ence may be seen ; and , what is of more consequence, they are 
solidly supported at every step by quotations from the unerring 
Word of God. It is designed for the benefit of the higher 
classes in Sabbath schools, and for the use of societies such as 
exist in some parts of our country, and might with profit be 
more generally established, where young people are associated 
for the purpose of theological instruction and improvement. We 
think it adapted to be extensively useful.— Spirit of the Pil- 
grims. 



RECOMMENDATIONS. 



The theological sentiments of the Author are well known, and 
the public will be prepared to expect in the book now offered to 
them a formulary of sound doctrine drawn from the Word of 
God. In this they will not be disappointed. It is not only a 
judicious and valuable publication, but exceedingly well timed. 
We are ver} r glad to have it in our power to recommend a book 
well calculated to instruct the mature Christian, and yet so plain 
that children may learn from it " what be the first principles of 
the oracles of God." It well merits the attention of those who 
instruct youth in the principles of religion 5 and it is hoped the 
book will soon find its appropriate place in e very Sabbath school 
and theological class in the land. — Boston Recorder. 

It is a judicious and valuable publication, and at the present 
time much needed. The work discovers a high degree of dis- 
cernment in theological science, and must have been prepared 
with great care and labor. It is written in the best kind of di- 
dactic style — perspicuous, and at the same time comprehensive. 
It is exactly adapted to those who have just left the Sabbath 
school, and is calculated to be an important help to ministers 
who have theological classes. It is very desirable it should be 
introduced into all our societies, and that it be made a study by 
both old and young.— iV. H. Observer. 



THE 



THEOLOGICAL CLASS BOOK: 

A 

SYSTEM OF DIVINITY. 



CHAPTER I. 

Existence and Character of God. and the moral Con- 
dition and Duties of Man, as manifested by the Light 
of cVafure.* 

Question 1. How does it appear, that there is a 
God? 

Answer, From our own existence, and from what 
is seen existing around us. (a) 



(a) Heb. iii. 4. For every house is builded by some man 3 but 
he that built all thing's is God. — Ps. xix. 1—3. The heavens 
declare the glory of God, and the firmament showeth his handy 
work. Day unto day uttereth speech, and night unto night 
showeth knowledge. There is no speech nor language where 
their voice is not heard. — Rom. i. 19, 20. Because that which 
may be known of God is manifest in them, for God hath show- 
ed "it unto them. For the invisible things of Him, from the 
creation of the world, are clearly seen, being understood by 
the things that are made, even his eternal power and Godhead. 



* By the light of nature is meant the instruction respecting doctrine 
and duty, which we may obtain by the right use of our intellectual 
and moral faculties in considering the being and perfections of God, 
and the relation we sustain to Him, and to one another, as manifest- 
ed by the works of creation and providence ; — or the knowledge of 
doctrine and duty, which we may acquire in all ways except by 
special revelation. 

1 



2 



THEOLOGICAL CLASS BOOK. 



Q. 2. How do these things prove the being of 
God? 

A. By their very existence, and by the design dis- 
coverable in them. 1. By their very existence. The 
visible universe is ever changing, and is, therefore, 
not eternal ; for that which is eternal, is self-existent, 
and that which is self-existent admits of no change in 
kind or degree. All things, then, which are seen, 
began to exist. Consequently, they either created 
themselves, came into existence by chance, or were 
created by some other being. But self-creation is a 
contradiction : for it supposes, that a being can act 
before it exists, or that an effect is the cause of itself 
Creation by chance is absurd ; for to say, that a 
thing is produced, and yet that there is no cause of 
its production, is to say, that something is effected, 
when it. is effected by nothing, that is, not effected 
at all. All things, then, which do appear, must have 
been created by some other being. And the being 
who created all these things is God. 2. The de- 
sign, discoverable in the constitution, regularity, har- 
mony, and government of the visible universe, proves 
the being of God. Design implies a designer, and 
this designer must exist before the things designed. 
Consequently, the design, manifest in all things exist- 
ing around us, proves a designer ; and this designer is 
God, 

Q. 3. What does the light of nature teach con- 
cerning the perfections of God ? 

A. It teaches His self-existence, eternity, immuta- 
bility, omnipotence, independence, omnipresence, om- 
niscience, unity, goodness, and wisdom.* 

Q. 4. What relation of God to man is discovera- 
ble by the light of nature ? 

A. The relation of Creator, Preserver, Proprietor, 
Benefactor, Lawgiver, Governor, and Disposer. 



. * It is not certain, that the unity or the perfect goodness and wis- 
dom of God would ever have been discovered by the human mind in 
its present depraved state without the light of revelation. For a full 
consideration of the perfections of God, the reader is referred to 
Chapter III. 



SYSTEM OF DIVI>'ITY. 



3 



Q. 5. Are all men every where under indispensa- 
ble obligations to believe in the being of God ? 

A. They are. The evidence which he has afford- 
ed them of His existence, by the light of nature, binds 
them to this duty. Consequently, atheism, or the 
disbelief of God in any, even in the heathen, is awful- 
ly criminal ; because it rejects the instructions, and 
discredits the testimony of God Himself, in the works 
of His hands, (b) 

Q. 6. Are mankind naturally prone to reject the 
evidence of God's existence ? 

A. They are ; as appears from experience and 
observation, (c) 

Q. 7. Whence does this proneness arise ? 

JL From the depravity of their hearts. This is 
the only reason why any in Pagan, Mohamedan, or 
Christian countries are Atheists, (d) 

Q. 8. Is' belief in the existence of God an essential 
doctrine of religion ? 

A. It is the very first and fundamental principle 
of all true religion, (e) 

Q. 9. Is it important to have just views of God ? 

A. It is highly important : for without them, we 

(b) Rom. i. 20, 21. For the invisible things of Him from the 
creation of the world are clearly seen, being 1 understood by the 
things that are made, even His eternal power and Godhead ; so 
that they are without excuse : Because that when they knew 
God, they glorified him not as God, neither were thankful ; but 
became vain in their imaginations; and their foolish heart was 
darkened. 

(c) Rom. i. 28. And even as they did not like to retain God 
in their knowledge, God gave them over to a reprobate mind, 
to do those things which are not convenient. — Ps. lxxxii. 5. 
They know not, neither will they understand 5 they walk on in 
darkness. — Job xxi. 14, 15. Therefore they say unto God, De- 
part from us ; for we desire not the knowledge of thy ways. 
What is the Almighty that we should serve him, and what 
profit should we have, if we pray unto him ! 

(d) Ps. xiv. L The fool hath said in his heart, There is no 
God. — Ps. x. 4. The wicked, through the pride of his counte- 
nance, will not seek after God ; God is not in all his thoughts. 

(e) Heb. xL 6, But without faith it is impossible to please 
him ; for he that cometh to God must believe that he is ; and 
that he is a rewarder of them that diligently seek him. 



4 



THEOLOGICAL CLASS BOOK. 



shall naturally and necessarily be led astray in respect 
to our religious sentiments and practices. (/) 

Q. 10. What duties does the light of nature teach, 
as incumbent on man ? 

A. It teaches his duty of loving, obeying, serving, 
worshipping, and enjoying God ; and his moral duties 
towards his fellow creatures, (g) 

Q. 11. Does the light of nature teach that man- 
kind are in a sinful state ? 

A. It does. When man's conduct is compared 
with his duty, as made known by the works of crea- 
tion and providence, conscience points out his trans- 
gressions, (g) 



CHAPTER II. 

Sacred Scriptures. 

Q. 1. What is meant by the Sacred Scriptures ? 

A. God's successive written revelations to man- 
kind, or the Holy Bible, containing the books of the 
Old and New Testaments, given by inspiration of 
God. (a) 



(f) John iv. 24. God is a spirit, and they that worship him 
must worship him in spirit and in truth. — Rom. i. 22 — 25. Pro- 
fessing themselves to be wise, they became fools ; and changed 
the glory of the incorruptible God into an image made like to 
corruptible man, and to birds, and four-footed beasts, and creep- 
ing things. Wherefore God also gave them up to uncleanness, 
through the lusts of their own hearts, to dishonor their own 
bodies between themselves ; who changed the truth of God into 
a lie, and worshipped and served the creature more than the 
Creator, who is blessed forever. — Ps. 1. 21. Thou thoug^htest 
that I was altogether such an one as thyself. 

(g) Rom. ii. 14, 15. For when the Gentiles which have not 
the law, do by nature the thing's contained in the law, these, 
having not the law, are a law unto themselves 3 which show 
the work of the law written in their hearts, their conscience also 
bearing witness, and their thoughts the meanwhile accusing or 
else excusing one another. 

(a) Heb. 1. 1, 2. God, who at sundry times, and in divers 
manners, spake in time past unto the fathers-by the prophets, 
hath in these last days spoken unto us by his Son. — 2 Tim. ui. 16. 
All scripture is given by inspiration of God. 



SYSTEM OF DIVINITY. 



5 



Q. 2. What books are included in the Old Testa- 
ment ? 

A. Genesis, Exodus, Leviticus, Numbers, Deute- 
ronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 
1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, 
Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesias- 
tes, Solomon's Song, Isaiah, Jeremiah, Lamentations, 
Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah., 
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zech- 
ariah, and MalacM. 

Q. 3. What books are included in the New Tes- 
tament ? 

A. Matthew, Mark, Luke, John, Acts, Romans, 
I Corinthians, 2 Corinthians, # Galatians, Ephesians, 
Philippians, Colossians, 1 Thessalonians, 2 Thessalo- 
nians, 1 Timothy, 2 Timothy, Titus, Philemon, He- 
brews, James, 1 Peter, 2 Peter, 1 John, 2 John, 
3 John, Jude, Revelation. 

Q. 4. Are the books commonly called the Apocry- 
pha, which are sometimes appended to the Old Tes- 
tament, divinely inspired ? or are they any part of the 
Sacred Canon ? 

A. There is no evidence, that they are ; but there 
is much evidence, that they are not. 1. The authors 
of them do not pretend to be inspired. 2. They nei- 
ther agree with themselves, nor with the Holy Scrip- 
tures. 3. The Jews never acknowledged them to be 
of Divine authority, as they were written after the 
days of Malachi, with whom the spirit of prophecy 
ceased, as they universally believed. 4. They are 
never quoted by Christ and His apostles. 5. They 
were never received in the first ages of the Christian 
church, as canonical Scripture. 

Q. 5. How are the books of the Apocrypha to be 
regarded ? 

A. Simply as human writings, containing some 
truths and facts important to be known. 

Q. 6. In what language were the Sacred Scrip- 
tures at first written ? 

A. The Old Testament was principally written in 
Hebrew, and the New Testament in Greek. 
1* 



THEOLOGICAL CLASS BOOK. 



Q. 7. What is meant by the Septuagint ? 

A, The translation of the Old Testament info 
Greek, as is supposed, by seventy-two interpreters or 
translators. They are usually called the Seventy, as 
that is a full or round number. 

Q. 8. When was the common English version of 
the Bib3e made ? 

A, More than two hundred }'ears ago, in the reign 
of James I, king of England. Fifty-four of the most 
learned men of the realm were appointed to this ser- 
vice. Forty-seven only engaged in the work ; and, 
after five or six years* labor, the present translation 
was published in 1613. 

Q. 9. Have the Sacred Scriptures been publish- 
ed in any languages besides the Hebrew, Greek, and 
English? 

A, They have in many, both ancient and modern. 
By the benevolent exertions of the different Bible So- 
cieties in the present day, the Scriptures have been 
translated into more than a hundred and fifty lan- 
guages and dialects, and been published ; and they 
will, no doubt, through the Divine assistance, be soon 
translated into all languages under heaven, and be 
published, and be distributed among all people. 

Q. 10. Was it desirable and necessary, that God 
should make to mankind such a revelation as He has 
in the Sacred Scriptures ? 

A, It was, that He might assure them of a future 
state ; — that He might set forth, in the most full, clear, 
and impressive manner, His perfections and their 
duty ; — that He might enforce their obedience to Him 
by the most powerful motives ; — and, especially, that 
He might make known to them the riches of His 
grace in salvation by Jesus Christ, (b) 



(b) 2 Tim. i. 10. But is now made manifest by the appearing 
of our Saviour Jesus Christ, who hath abolished death, and 
hath brought life and immortality to light through the gospel. — 
2 Tim. iii. 16, 17. All scripture is given by inspiration of God. 
and is profitable for doctrine, for reproof, for correction, for 
instruction in righteousness ; that the man of God may be per- 
fect; thoroughly furnished unto all good works. — 2 Cor. v. 14, 15. 



SYSTEM OF DIVINITY. 



7 



Q. 11. What is meant by the inspiration of the 
Sacred Scriptures ? 

A. By it is meant, that the sacred Penmen were 
moved, directed, and assisted by God what to write, 
and how to write, and when to write ; so that they 
did write exactly, and in all respects, as they were 
moved, or borne on, by the Holy Ghost. 

Q. 12. How does it appear that the sacred writ- 
ers were possessed of an inspiration of this nature, 
sometimes called plenary inspiration ? 

A. From the fact, that they could not have deliv- 
ered to the world what they did as a divine revelation, 
with confidence and safety to themselves, unless they 
had been conscious of their own inspiration, and they 
could not have been conscious of their own inspira- 
tion, unless they had been thus inspired ; — that they 
could not have written what they did respecting God 
and Jesus Christ, angels and men, time and eternity, 
heaven and hell, unless they had been thus inspired ; 
— and that they profess to be thus inspired, (c) 



For the love of Christ conslraineth us, because we thus judge, 
that if one died for all, then were all dead. And that he died 
for all, that they which live should not henceforth live unto 
themselves, but unto Him which died for them, and rose again. 
— Heb. xi. 26. Esteeming the reproach of Christ greater riches 
than the treasures in Egypt, for he had respect unto the recom- 
pense of the reward. — Luke ii. 10, 11. And the angel said unto 
them, Fear not ; for, behold, I bring you good tidings of great 
joy, which shall be to all people. For unto you is bora this day 
in the city of David, a Saviour, which is Christ the Lord. 

(n) 2 Tim. iii. 16. All scripture is given by inspiration of 
God. — 2 Pet. i. 20, 21. Knowing this first, that no prophecy is 
of any private interpretation.' For the prophecy came not in 
old time by the will of man 5 but I10I3- men of God spake as 
they were "moved by the Holy Ghost. — 1 Cor. ii. 13. Which 
things also we speak, not in the words which man's wisdom 
teacheth. but which the Holy Ghost teacheth. — Gal. i. 11, 12. 
But I certify you, brethren, that the gospel which was preached 
of me is not after man. For I neither received it of man, nei- 
ther was I taught it, but by the revelation of Jesus Christ. — 
Rev. i. 1, 2. The revelation of Jesus Christ, which God gave 
unto him, to show unto his servants, things which must shortly 
come to pass, and he sent and signified it by his angel unto his 
servant John ; who bare record of the word of God, and of the 
testimony of Jesus Christ, and of all things that he saw. 



8 



THEOLOGICAL CLASS BOOK. 



. Q. 13. When it is said that the Scriptures were 
given by Divine inspiration, is it meant, that God 
spake and did all which is related in the Scriptures, 
or that every thing there written is true ? 

A. Certainly not. Many things, which are relat- 
ed in the Bible as spoken and done, were spoken and 
done by Satan and wicked men. The Tempter spake 
falsely to our first parents, and the three friends of 
Job uttered what was not true concerning God. The 
incorrect opinions of good men, as well as their fail- 
ings, are often told in the Scriptures. But for our 
instruction and warning, God directed the sacred 
Penmen to record what is written hi the Holv Ora- 
cles, (d) 

Q. 14. What is the evidence that the Bible is a 
revelation from God ? 

JL There is evidence from history ; — from the 
miracles recorded in it, wrought in the presence of 
competent witnesses ■ — from its prophecies and their 
fulfilment ; — from the unrivalled sublimity of its lan- 
guage, the nature and harmony of its doctrines, aud 
the perfect purity of its precepts ; — from the glorious 
effects it has produced upon the hearts and lives of 
multitudes ; — from the sacred character of its writ- 
ers ; — from the propagation of Christianity ; — and 
from the analogy there is between natural and re- 
vealed religion. 1. All history, so far as it speaks on 



{d) Gen. iii. 2 — 5. And the woman said unto the serpent. We 
may eat of the fruit of the trees of the garden 3 but of the fruit 
of the tree which is in the midst of the garden. God hath said. 
Ye shall not eat of it, neither shall ye touch it, lest ye die. And 
the serpent said unto the woman. Ye shall not surely die ; for 
God doth know, that in the da}' ye eat thereof, then your eyes 
shall be opened ; and ye shall be as gods, knowing good and 
evil.— Job xlii. 8. 9. Therefore take unto you now seven bul- 
locks and seven rams, and go to my servant Job, and offer up 
for yourselves a burnt-offering, and my servant Job shall pray 
for you ; for him will I accept 3 lest I ideal with you after your 
folly, in that ye have not spoken of me the thing which is riant, 
like mv servant Job. So Eliphaz the Teinanite. and Bildad the 
Shuttle, and Zophar the Naarnathite, went and did according 
as the Lord commanded them : and the Lord also accepted 
Job. 



SYSTEM OF DIVINITY* 



9 



the subject, declares that the different parts of the 
Bible, ever since their existence (and some parts of it 
are the most ancient of writings), have purported to 
be a revelation from God, and that they have been 
acknowledged to he such by almost all people in all 
ages wheresoever the true religion has prevailed. 
The account of many things, which took place in the 
early periods of the world, given by the sacred Pen- 
men, is corroborated by the most renowned Pagan 
writers of 'the highest antiquity. This coincidence 
between sacred and profane history is an evidence in 
favor of the truth, and consequently of the divinity, of 
the Scriptures. 2. A miracle, in a theological sense, 
is an effect, varying from the stated course or laws of 
nature, wrought by the interposition of God Himself 
in attestation of some divine truth, or of the authority 
of some divine Messenger or Teacher. Consequently, 
the miracles performed by Moses and the Prophets, 
Christ and his Apostles, demonstrate, that the hand of 
God was with them, and that what they wrote as a 
revelation was of divine origin, (e) 3. Foreknowl- 



(e) Ex. xiv. 16, 21. But lift thou up thy rod, and stretch out thine 
hand over the sea and divide it ; and the children of Israel shall 
go on dry ground through the midst of the sea. And Moses stretch- 
ed out his hand over the sea, and the Lord caused the sea to go 
back by a strong east wind all that night, and made the sea dry- 
land, and the waters were divided. — 2 Kings ii. 8. And Elijah 
took his mantle and wrapped it together and smote the waters, 
and they were divided hither and thither, so that they two went 
over on dry ground. — Mat. iv. 23, 24. And Jesus went about 
all Galilee teaching in their synagogues, and preaching the gos- 
pel of the kingdom, and healing all manner of sickness, and all 
manner of disease among- the people. And his fame went 
throughout all Syria ; and they brought unto him all sick people, 
that were taken with divers diseases and torments, and those 
which were possessed with devils, and those which were lunatic, 
and those that had the palsy ; and he healed them. — Acts v. 12. 
And by the hands of the apostles were many signs and wonders 
wrought among the people. — Heb. ii. 4." God also bearing 
them witness both with signs and wonders, and with clivers 
miracles, and gifts of the Holy ghost according to his own will. 
—2 Kings ii. 14. And he took* the mantle of Elijah that fell from 
him, and smote the waters, and said, ' Where is the Lord God 
of Elijah V And when he also had smitten the waters, they 



10 



THEOLOGICAL CLASS BOOK. 



edge belongs to God alone. He, therefore, who fore- 
knows or foretells events, must be God, or some per- 
son whom He has inspired. Consequently, the proph- 
ecies mentioned in the Scriptures, some of them ut- 
tered and written thousands of years ago, which have 
been fulfilled, and are now fulfilling, with perfect ex- 
actness, are a main pillar in supporting their divinity, 
and do incontrovertibly prove them to be a mes- 
sage from Jehovah to man. (/) 4. The sublimity of 



parted hither and thither ; and Elisha went over. — Luke viii. 24. 
And they came to him, and awoke him, saying, Master, master, 
we perish ! Then he arose, and rebuked the wind and the 
raging of the water; and they ceased, and there was a calm. — 
Jonn xi. 43, 44. And when he thus had spoken, he cried with a 
loud voice, Lazarus, come forth. And he that was dead came 
forth, bound hand and foot with grave-clothes 5 and his face 
was bound about with a napkin. Jesus saith unto them, Loose 
him and let him go. — Acts v. 15, 16. Insomuch that they 
brought forth the sick into the streets, and laid them on bed's 
and couches, that at the least the shadow of Peter passing by, 
might overshadow some of them. There came also a multi- 
tude out of the cities round about unto Jerusalem, bringing 
sick folks, and them which were vexed with unclean spirits 5 
and they were healed every one. 

(/) Gen. xvi. 12. And he will be a wild man ; his hand will 
be against every man, and every man's hand against him 5 and 
he shall dwell in the presence of all his brethren. — This prophe- 
cy respects Ishmael and his descendants, the Arabs, and in them 
it is exactly fulfilled. — Hos. iii. 4. For the children of Israel 
shall abide many days without a king, and without a prince, 
and without a sacrifice, and without an image, and without an 
ephod, and without teraphim. — Deut. xxviii. 37. And thou shalt 
become an astonishment, a proverb, and a by-word among all 
nations whither the Lord shall lead th^e.— The prophecies con- 
tained in these two verses, relate to the Jews, and in them they 
have been completely fulfilled.— Is. liii. 7, 9. He was oppressed, 
and he was afflicted ; yet he opened not his mouth. He is 
brought as a lamb to the slaughter, and as a sheep before her 
shearers is dumb, so he opened not his mouth. He was taken 
from prison and from judgment ; and who shall declare his 
generation 1 for he was cut off out of the land of the living 3 for 
the transgression of my people was he stricken. And he made 
nis grave with the wicked, and with the rich in his death ; be- 
cause he had done no violence, neither was any deceit in his 
mouth — An account of the accomplishment of this prediction is 
recorded in Mark xv. 3, 20, 27, 42, 43, 46. And the chief priests 



SYSTEM OF DIVINITY. 



11 



the Scriptures surpasses that of all other writings; the 
instructions respecting God and Christ, angels and 
men, time and eternity, which they contain, are such 
as none but God could teach ; their harmony is com- 
plete, though written by about thirty different per- 
sons, and at as many different times, and during a pe- 
riod of more than 1500 years, and without any pre- 
vious concert ; their moral purity, or holy requisitions 
of love to God and man are perfect, and according to 
godliness, and such as they never would have been, 
were they the natural productions of depraved men. 
The writings of Socrates and Plato, Cicero and Sen- 
eca, are mean compared with the Bible. Hence we 
conclude, that the Scriptures are not the work of men 
uninspired, but of men taught of the Holy Ghost, (g) 



accused him of many things ; but he answered nothing. And 
wheti they had mocked him. they took off the purple from him, 
and put his own clothes on him, and led him out to crucify 
him. And with him they crucify two thieves ; the one on his 
right hand and the other on his left. And now when the even 
was come (because it was the preparation, that is, the day be- 
fore the sabbath), Joseph of Arimathea, an honorable counsellor, 
which also waited for the kingdom of God, came, and went in 
boldly unto Pilate, and craved die body of Jesus. And he 
bought fine linen, and took him down, and wrapped him in the 
linen, and laid him in a sepulchre which was hewn out of a rock, 
and rolled a stone unto the door of the sepulchre. — Matt. xxiv. 
1, 2. And Jesus went out and departed from the temple ; and 
his disciples came to him, for to show him the buildings of the 
temple. And Jesus said unto them. See ye not all these things ? 
1 erily 1 say unto you. There shall not be left here one stone 
upon another that shall not be thrown down. — This prediction 
teas exactly and literally ful filled within forty years after it was 
littered. Jerusalem was destroyed, and her beautiful and mug-' 
nifcent temple was razed to the ground, and the plough made to 
pass through where it stood. — Jer. xxviii. 9. The prophet which 
prophesieth of peace, when the word of the prophet shall come 
to pass, then shall the prophet be known, that the Lord hath 
truly sent him. 

(g) Gen. i. 3. And God said. Let there be light, and there 
was light.— Matt. xxii. 37 — iO. Jesus said unto him, Thou shalt 
love the Lord thy God with all thy heart, and with all thy soul, 
and with all thy mind. This is the first and great command- 
ment. And the second is like unto it, Thou shalt love thy 
neighbor as thyself. On these two commandments hang all 



12 



THEOLOGICAL CLASS BOOK. 



5. The effects of the Sacred Scriptures have been 
glorious and happy. The religion of the Bible has 
converted Atheists and Deists, Pagan philosophers 
and idolaters, Jewish infidels, and Christian moralists. 
It has instructed the wise and the foolish, raised up 
the bowed down, solaced the mournful, reclaimed 
multitudes from vice and immoralities, and prepared 
them for heaven. And, were it universally believed 
and practised, paradise would be restored on earth. 
Surely, then, this religion must have come from God. (h) 

6. The writers of the Bible were holy men, and, con- 
sequently, would never have written what they did 
not know to be true. It is also absurd to suppose 
that wicked men would have written the Bible, for it 
condemns them in all their vicious inclinations and 
practices. Hence we infer that the Bible was di- 
vinely inspired. (?) 7. The Christian religion is op- 
posed by the lusts and corrupt passions of men. 
Against it have been combined wit, learning, and the 
sword. In the three first centuries of the Christian 
church, there were ten violent persecutions against 
Christianity. But it continues and spreads by a se- 
cret influence, which must be ascribed to the agency 
of Almighty God. The very existence of Christianity, 
after so much opposition as it has received, is an evi- 
dence that it was given by the inspiration of the Ho- 



the law and the prophets. — Psalm xii. 6. The words of the 
Lord are pure words 3 as silver tried in a furnace of earth, 
purified seven times, 

(h) Psalm xix. 7. The law of the Lord is perfect, converting 
the soul ; the testimony of the Lord is sure, making wise the 
simple. — 1 Cor. i. 21. For after that in the wisdom of God, the 
world by wisdom knew not God. it pleased God by the foolish- 
ness of preaching to save them that believe. — Rom. xv. 4. For 
whatsoever things were written aforetime were written for our 
learning; that we through patience and comfort of the Scrip- 
tures might have hope.— Acts ii. 41. Then they that gladly re- 
ceived his word, were baptized ; and the same day there were 
added unto them about three thousand souls. 

It) 2 Pet. i. 21. For the prophecy came not in old time by 
the will of man, but holy men of God" spake as they were moved 
by the Holy Ghost. 



SYSTEM OF DIVINITY. 



13 



ly Ghost. Its origin then is divine. ( j) 8. The light 
of nature, so far as it extends, perfectly coincides with 
the revelation of the Bible. The analogy between 
these two sources of instruction proves them to be 
from the same Author. And as God is the Author of 
the light of nature, so he must be of the Bible. 

Such is the evidence in favor of the inspiration of 
the Sacred Scriptures. How plain, various, abun- 
dant, and conclusive ! And all who have been in- 
wardly taught by the Spirit, feel that it is so. The 
Bible must be the word of God. 

Q. 15. Is the Bible a complete and infallible rule 
of faith and practice ? 

A. It is. Nothing is to be added or subtracted. 
Every thing necessary to be believed or practised in 
religion is here taught with Divine perfection, infal- 
libility, and authority. All controversies in religion, 
decrees of councils, opinions of ancient and modern 
writers, the preaching of the gospel, and the senti- 
ments of ministers and people, are to be tested by the 
Bible. This is the supreme judge in all matters of 
religion. There can be no appeal from Scripture to 
reason, for this would be to exalt man above God. 
This grand Protestant maxim should ever be em- 
braced and maintained, (k) 

[J) Acts ii. 47. And the Lord added to the church daily such 
as should be saved. — 2 Cor. x. 4. For the weapons of our war- 
fare are not carnal, but mighty through God to the pulling down 
of strong holds. 

(£) Rev. xxii. 13, 19. For I testify unto every man that 
heareth the words of the prophecy of this book, if any man shall 
add unto these things. God shall add unto him the plagues that 
are written in this book. And if any man shall take away 
from the words of the book of this prophecy. God shall take 
away his part out of the book of life, and out of the holy city, 
and from the things which are Written in this book. — Is. viii. 20. 
To the law and to the testimony ; if they speak not according 
to this word, it is because there is no light in them. — Gal. i. 8. 
But though we. or an angel from heaven, preach any other gos- 
pel unto you. than that which we have preached unto you, let 
him be accursed. — 2 Pet. i. 19. We have also a more sure word 
of prophecy ; whereunto ye do well that ye take heed, as unto a 
light that shineth in a dark place, until the day dawn, and the 
day star arise in your hearts. 



14 



THEOLOGICAL CLASS BOOK. 



Q. 16. Should the Old Testament, under the gos- 
pel dispensation, be received as a guide in matters of 
faith and practice, as well as the New ? 

A. _ Those parts of it, which express the will of 
God in reference to moral duties, and which contain 
peculiarly gospel instruction, as also the devotional 
and prophetical parts of it, are always to be received 
in this light. But what is peculiar to the Mosaic or 
Jewish ritual, is not obligatory upon Christians, as 
this was abrogated upon the introduction of Chris- 
tianity — though useful to show and illustrate human 
redemption and sanctincation. Both the Old and 
New Testaments teach the same great religious truths 
— the same God, the same Saviour, the same plan of 
mercy, the same repentance and faith, and the same 
future state of retribution. (/) 

Q. 17. Ought the Scriptures to be possessed by 
all people ? 

A. They ought. The conduct of the Papists in 
withholding the Bible from the laity, and permitting 
the clergy only to possess it, is highly to be repro- 
bated. 

Q. 18. Of what use is human reason in reference- 
to the Scriptures ? 

A. Its use is to ascertain whether the Bible is the 
w r ord of God, and also what are its contents, or what 
is its true meaning. 

Q. 19. Are all things in the Scriptures alike plain, 
and easy to be understood ? 

A. They are not. But the grand and essential 
truths of the Bible are so clearly taught that the sin- 
cere and diligent inquirer will not fail to discover 
them. They are sufficiently plain and intelligible to 
all capacities, whether they relate to faith or prac- 
tice, (m) 

(I) Rom. iii. 31. Do we then make void the law through 
faith 1 God forbid ; yea, we establish the law. — 2 Tim. iii. 16. 
17. All scripture is given by inspiration of God. and is prof- 
itable for doctrine, for reproof, for correction, for instruction 
in righteousness ; that the man of God maybe perfect, thorough- 
ly furnished unto all good works. 

" (m) Is. xxxv. 8. And an highway shall be there, and a way, 



SYSTEM OF DIVINITY 



15 



Q. 20, Is it of importance what a mail believes in 
religion ? 

A, It is of great importance. Our hearts and 
lives are much influenced by our faith. Besides, a 
man may be very sincere in a great error, perhaps a 
fatal one. Paul once sincerely opposed Christ and 
His cause, but for this very conduct, he calls himself 
a blasphemer, and a persecutor, and injurious. His 
sincerity did not make him right, nor excuse him for 
being wrong. He was still in the broad road to de- 
struction, (n) 

Q. 21. In what manner should the language of 
Scripture be used in conversation and writing ? 

A. It should always be used with reverence and 
sobriety ; and should never be quoted in a profane 
manner; nor accommodated to trifling subjects. It 
is highly improper to use the words Lord, God, Christ, 
faith, heaven, hell, damn, damnation, vow, curse, and 
similar expressions, or words of like import, in a light 
and trivial way. It is not only unpolite and vulgar, 
but profane, and highly displeasing to God. (o) 



and it shall be called. The way of holiness. The unclean shall 
not pass over it ; but it shall be for those, the wayfaring' men, 
though fools, shall not err therein. — John vii. 17. If any man 
will do his will, he shall know of the doctrine, whether it be of 
God or whether I speak of myself. 

(n) John viii. 24. I said therefore unto you, that ye shall die 
in your sins 5 for if ye believe not that I am he, ye shall die in 
your sins. — Acts xxvi. 9. I verily thought with myself, that I 
ought to do many things contrary to the name of Jesus of Naz- 
areth. — 1 Tim. i. 13. Who was before a blasphemer, and a 
persecutor, and injurious 3 but I obtained mercy, because I did 
it ignorantly in unbelief. — Prov. xvi. 25. There is a way that 
seemeth right unto a man, but the end thereof are the ways of 
death. — 2 Fet. ii. 1, 2. But there were false prophets also 
among the people, even as there shall be false teachers among 
you, who privily shall bring- in damnable heresies, even denying 
the Lord that bought them, and bring upon themselves swift de- 
struction : And many shall follow their pernicious ways, by rea- 
son of whom the way of truth shall be evil spoken of. — 2 John 
10, 11. If there come any unto you, and bring not this doctrine, 
receive him not into your house, neither bid him God speed ; 
for he that biddeth him God speed is partaker of his evil deeds. 

(o) Ex. xx. 7. Thou shalt net take the name of the Lord thy 



16 



THEOLOGICAL CLASS BOOK. 



Q. 22. How should the Bible be regarded and 
treated ? 

A. It should be valued above all price ; embraced 
firmly, meekly, and in its purity ; perused and studied 
with reverence and gratitude, diligence and atten- 
tion, faith and prayer, and carefully reduced to prac- 
tice. To estimate lightly, to neglect, and thus to 
abuse the Bible, is to treat the messages of Heaven 
with contempt, to slight offered mercy, and to trifle 
with the interests of the soul and the solemnities of 
eternity, (p) 



CHAPTER III. 

Character of God, natural and moral, as Revealed in 
the Sacred Scriptures. 

Q. 1. What perfections, natural and moral, does 
God possess ? 

A. God, who is a pure spirit, that is, an imma- 
terial being, possesses self-existence, eternity, immu- 
tability, omnipresence, omniscience, omnipotence, in- 
dependence, unity,* goodness, wisdom,f holiness, 
justice, mercy, and truth. 

God in vain 5 for the Lord will not hold him guiltless that taketh 
his name in vain. 

(p) Ps. xix. 8, 10. The statutes of the Lord are right, rejoic- 
ing the heart 5 the commandment of the Lord is pure, enlight- 
ening- the eyes. More to be desired are they than gold, yea, than 
much fine gold ; sweeter also than honey, and the honey-comb. — 
Eph. iL 20. And are built upon the foundation of the apostles 
and prophets, Jesus Christ himself being the chief corner-stone.— 
John viii. 24. I said therefore unto you, that ye shall die in 
your sins 5 for if ye believe not that I am he, ye shall die in your 
sins. — John v. 39. Search the Scriptures, for in them ye think 
ye have eternal life, and they are they which testify of me.— 
Matt. xxii. 29. Jesus answered and said unto them, Ye do err, not 
knowing the Scriptures, nor the power of God. 



* Unity in God seems to be a mode of existence, rather than a 
perfection of His nature, though it ha3 generally been considered a 
perfection. 

f Wisdom, when applied to God, is frequently used as a natural 
perfection, and then consists merely of His omniscience ■ or it means 
His devising the most effectual methods for the accomplishment of 
his ends. 



SYSTEM OF DIVINITY. 



17 



Q. 2. What is meant by the natural and what by 
the moral perfections of God ? 

A. By His natural perfections are meant those 
which do not involve moral character ; and by His 
moral perfections are meant those which give char- 
acter to Him as a moral being. 

Q. 3. What are the natural perfections of God ? 

A. They are self-existence, eternity, immutability, 
omnipresence, omniscience, omnipotence, independ- 
ence, and unity. 

Q 4. What are the moral perfections of God? 

A. They are goodness, wisdom, holiness, justice, 
mercy, and truth. 

Q. 5. What is meant by the self-existence of God ? 
and how is it proved ? 

A. By His self-existence is meant, that He exists 
not by any extrinsic, relative, or accidental cause, but 
exists in and of Himself. There is no reason or 
ground of His existence out of Himself. — That God 
is self-existent is evident from the fact, that He is 
the Author of all things, and that He Himself could 
not be created by any other being, but must be un- 
caused and eternal ; and from the fact, that in Scrip- 
ture, He is styled ' Jehovah,' 1 1 Am,' ' who is, who 
was, and who is to come.' These terms imply self- 
existence, (a) 

Q. 6. What is meant by the eternity of God ? and 
how is it proved ? 

A. By His eternity is meant His existence with- 
out beginning or end. There never was a time when 
He did not exist, and there never will be a time when 
He will not exist. That God possesses this per- 
fection, is manifest from His self-existence, and 



('?) Ps. Ixxxiii. 18. That man may know that thou, whose 
name alone is Jehovah, art the ?t!ost High over all the earth. 
— Exod. iii. 14. And God said unto Moses, I Am that I Am. 
And he said, Thus shall thou say unto the children of Israel, I 
Am hath sent me unto you.— Rev. i. 4. John to the seven 
churches which arc in Asia 3 Grace be unto you, and peace from 
him which is, and which was, and which is to come 5 and from 
the seven spirits which are before his throne. 



2* 



IS 



THEOLOGICAL CLASS BOOK. 



from the express declarations of the Holy Scrip- 
tures. (6) 

Q. 7. What is meant by the immutability of God ? 
and how is it proved ? 

A. By His immutability is meant His unchange- 
ableness in His essence, perfections, purposes, prom- 
ises, and threatenings. — This perfection of God is 
proved from His self- existence and eternity, from the 
unchanging order exhibited in the works of creation 
and providence, and from the Bible, (c) 

Q. 8. What is meant by the omnipresence of 
God ? and how is it proved ? 

A, By His omnipresence is meant His being ever 
present in every place throughout the universe. He 
is confined to no part, and excluded from no part. 
This perfection of God may be argued from His other 
perfections, from His particular agency at all times 
in all parts of the universe, and from the Sacred 
Scriptures, (d) 

Q. 9. What is meant by the omniscience of God ? 
and how is it proved ? 

A. By His omniscience is meant His knowledge 
of all things without any limitation. His knowledge 
extends to all times, past, present, and future : and to 
all places, creatures, and events, distinctly, infallibly, 
and perpetually. That God is possessed of this 



(b) Deut. xxxiii. 27. The eternal God is thy refuse, and un- 
derneath are the everlasting arms. — Ps. xc. 2. Before the 
mountains were brought forth, or ever thou hadst formed the 
earth and the world, even from everlasting- to everlasting, thou 
art God. 

(c) James i. 17. Every good gift, and every perfect gift is 
from above, and cometh down from the Father of lights, with 
whom is no variableness, neither shadow of turning. — Ps. xxxiii. 
11. The counsel of the Lord standeth forever, the thoughts of 
his heart to all generations. 

(d) Ps. cxxxix. 7—10. Whither shall I go from thy spirit? or 
whither shall I flee from thy presence 1 If 1 ascend up into heav- 
en, thou art there, if I make my bed in hell, behold thou art 
there. If I take the wings of the morning, and dwell in the ut- 
termost parts of the sea ; even there shall thy hand lead me, and 
thy right hand shall hold me. 



SYSTEM OF DIVINITY. 



19 



perfection, is evident from Hi3 purposes and designs 
from His being the Creator, Preserver, and Governor, 
of all things ; and from the express language of Scrip- 
ture, (e) 

Q. 10. What is meant by the omnipotence of 
God ? and how is it proved ? 

A. By His omnipotence is meant His almighty 
power, His ability to do whatever, in the nature of 
things, is not impossible, or does not imply contradic- 
tion. That God is thus powerful, is manifest from 

his creating, preserving, and governing the universe ; 
and from the testimony of the Scriptures. (/) 

Q. 11. What is meant by the independence of 
God ? and how is it proved ? 

A. By His independence is to be understood, that 
He does not depend for His existence, His perfec- 
tions, or His blessedness, on any other being. That 

He possesses this perfection, is evident from the con- 
sideration of His other perfections ; and that He is 
above all things ; and that they are entirely depend- 
ent on Him, and He, consequently, independent of 
them ; and that the Bible also teaches this perfection 
of God. {g) 

Q. 12. What is meant by the unity of God ? and 
how is it proved ? 

A. By His unity is meant His oneness of essence 
or nature, in opposition to plurality of essence or na- 



(e) P3. xciv. 9, 10. He that planted the ear, shall he not 
hear ? he that formed the eye, shall he not see ? he that chas- 
tiseth the heathen, shall not he correct 1 he that teachcth man 
knowledge, shall not he know? — Acts xv. 28. Known unto 
God are all his works from the beginning- of the world. — 1 Chron. 
xxviii. 9. The Lord searcheth all hearts, and understandeth all 
the imaginations of the thoughts. 

(f) Rev. xix. 6. And I heard as it were the voice of a great 
multitude, and as the voice of many waters, and as the voice 
of mighty thunderings, saying, Alleluia : for the Lord God om- 
nipotent reigneth. — xMatt/xix. 26. But Jesus beheld them, and 
said unto them, With men this is impossible 5 but with God all 
things are possible. 

(g) Eph. iv. 6. One God and Father of all, who is above 
all, and through all, and in you all. 



20 



THEOLOGICAL CLASS BOOK. 



ture. When it is said, God is one, the meaning is, 
that there is but one self-existent being. The uni- 
ty of God may be argued from His natural perfec- 
tions ; from the unity of design discoverable in the 
works of creation and providence : from there being 
no necessity of more than one God ; and from the 
explicit declarations of Scripture, [h) 

Q. 13. What is meant by the goodness of God ? 
and how is it proved ? 

A. By His goodness is meant a disposition to be- 
stow upon all His creatures, both in time and in eter- 
nity, every blessing, which is proper and best for 
them, and which it is consistent for Him, in view of 

the highest good of the universe, to bestow. This 

perfection of God is proved from the works of cre- 
ation and providence : and from the Bible, (i) 

Q. 14. What is meant by the wisdom of God ? 
and how is it proved ? 

A. Wisdom in God is partly a natural, and partly 
a moral perfection. It unites the omniscience and 
goodness of God in accomplishing the greatest good 
in the universe; or it consists in knowing and choos- 
ing the best ends, and in knowing choosing, and 
adopting the best means for the accomplishment of 

them. Tins perfection of God is proved from the 

Divine omniscience and goodness, from creation, 
providence and redemption ; and from express decla- 
rations of Scripture, (j) 

Q. 15. What is meant by the holiness of God ? 
and how is it proved ? 

A. By His holiness is meant His perfect freedom 
from all sin — the perfect absolute purity* and rectitude 
of His nature. That God possesses this perfec- 
tion, is evident from His works of creation and prov- 



(h) Deut. vi. 4. Hear, O Israel ! the Lord our God is one 
Lord. 

(z) Ps. cxix. 68. Thou art good, and doest good ; teach me 
thy statutes. 

'{j) Rom. xvi. 27. To God only wise be glory through Jesus 
Christ forever. Amen. 



SYSTEM OP DIVIMTY. 



21 



ideiice ; from His treatment of all moral beings ; 
and from the instructions of His word. (&) 

Q. 16. What is meant by the justice of God ? and 
how is it proved ? 

A. By his justice is meant a disposition to do no 
wrong to any, and a disposition to do right by every 
one, or the rendering unto all their due. It is remu- 
nerative and punitive, and is exercised in conferring 
rewards on the holy, and in inflicting punishment on 
the unholy, and respects the future state, as well as 

the present. That God possesses this perfection, 

may be argued from His other perfections ; from the 
displays of His justice in the moral world ; and from 
the Scriptures. (I) 

Q. 17. What is meant by the mercy of God ? and 
how is it proved ? 

A. Mercy in God means a disposition to pity the 
miserable and to bestow good upon the ill-deserving.* 

That God possesses this perfection, we have 

abundant proof from the gift of His Son ; from His 
forbearance with sinners ; from His provision of the 
means of salvation ; from His proffers of eternal 
happiness ; and from express declarations of His 
word, (in) 

Q. 18. What is meant by the truth of God ? and 
how is it proved ? 

A, Truth in God means His perfect veracity of 
disposition, and the accordance of His declarations 

(k) Isaiah i. 4. They have forsaken the Lord, they have 
provoked the Holy One of Israel unto anger. — Lev. xix. 2. 
Speak unto all the congregation of the children of Israel, and 
say unto them, Ye shall be holy, for I the Lord your God am 
holy. 

(/) Ps. cxix. 137. Righteous art thou, O Lord ; and upright 
are thy judgments. 

(m) Eph. ii. 4, 5. But God, who is rich in mercy, for his 
great love wherewith he loved us, even when we were dead in 
sins, hath quickened us together with Christ. 



* Mercy is frequently used as synonymous with grace ; though 
in their strict and natural sense these words differ. In this sense, 
mercy means good shown to the miserable, and grace, good shown 
to the ill deserving. 



22 



THEOLOGICAL CLASS BOOK. 



With the real state of things, His faithfulness in ful- 
filling His promises, in executing His threatenings, 
and in accomplishing His predictions. This per- 
fection of God may be proved from His other moral 
perfections ; from His conduct, and from His word, (n) 

Q. 19. Is God incomprehensible ? 

A. He is not so to Himself; but he is so to us. 
His incomprehensibility arises solely from our inca- 
pacity to comprehend Him. God is infinite ; we are 
finite ; and it is impossible that finite beings should 
comprehend the infinite God. He must, therefore, of 
necessity, be incomprehensible to us in His nature, 
purposes, and works, (o) 

Q. 20. In what does the greatness of God con- 
sist ? 

A. In the infinitude of His perfections. 

Q. 21. In what does the glory of God consist? 

A. In His moral perfections. His natural perfec- 
tions derive their real glory from His moral perfec- 
tions, the former being exercised under the influence 
of the latter, (p) 

CHAPTER IV. 
Triniiy. 

Q. 1. Do the Scriptures teach the doctrine of 
three Persons in the Godhead ? 

A. They teach, that there is one God, numeri- 
cally one in essence, and that, in this one God, there 
is a threefold subsistence or distinction, or three Per_ 

(n) Num. xxiii. 19. God is not a man. that he should lie. nei- 
ther the son of man, that he should repent ; hath he said, and 
shall he not do it / or hath he spoken, and shall he not make it 
good ? 

(o) Job xi. 7. Canst thou by searching- find out God ? canst 
thou find out the Almighty unto perfection ! 

(p) Exod. xxxiii. lo, 19. And he said. I beseech thee show 
me thy glory. And he said, 1 will make all my goodness pass 
before thee ; and I will proclaim the name of the Lord before 
thee, and will be gracious to whom I will be gracious, and will 
show mercy on whom I will show mercy. 



SYSTEM OF DIVINITY. 



23 



sons, the Father, the Son, and the Holy Ghost, pos- 
sessing numerically the same essence, and the same 
perfections. This mode of existence is peculiar to 
the great Jehovah. In the one self-existent Being, 
there is a something, which is the ground of His ex- 
isting as a Trinity in Unity, (a) 

Q. 2. Why is the term person used in reference 
to the Trinity in the Godhead ? 

A. Because distinct personal attributes or proper- 
ties, and acts, are ascribed to the Father, to the Son, 
and to the Holy Ghost; and because the three per- 
sonal pronouns I, Thou, and He are in Scripture ap- 
plied to them. This lays the foundation for using the 
term, though its meaning, when applied to the Trini- 
ty, is not the same, in all respects, as when applied 
to men. But no better term can be found to convey 
our ideas of the threefold subsistence or distinction 
in the Godhead, and therefore it may and should be 
used. 

Q. 3. Is the doctrine of the Trinity taught in the 
Sacred Scriptures only ? 

A. It. is — they only reveal it. 



(a) 3Iatt. xxviii. 19. Go ye, therefore, teach all nations, bap- 
tizing - them in the name of The Father, and of the Son, and of 
the Holy Ghost. — 2 Cor. xiii. If. The grace of the Lord Je- 
sus Christ, and the love of God, and the communion of the Holy 
Ghost, be with you all. Amen. — 1 John v. 7. For there are 
three that bear record in heaven, the Father, the Word, and 
the Holy Ghost, and these three are one. — 2 Thess. iii. 5. And 
the Lord direct j ; our hearts mto the love of God, and into the 
patient waiting - for Christ. — Gen. i. 26. And God said. Let us 
make man in our image, after our likeness. — Gen. iii. 22. And 
the Lord God said, Behold, the man is become as one of us to 
know good and evil. — Gen. xi. 7. Go to, let us go down, and 
there confound their language, that the) 7 may not understand 
one another's speech. — Isaiah vi. 8. Also I heard the voice of 
the Lord, saying, Whom shall I send, and who will go for us ? — 
Isaiah xlviii. 16. And now the Lord God and his Spirit hath 
sent me. — Gal. i. 7. Grace be to you, and peace from God 
the Father, and from our Lord Jesus Christ. — 1 Pet. i. 2. Eloct 
according to the foreknowledge of God the Father, through 
sanctification of the Spirit unto obedience and sprinkling of the 
blood of Jesus Christ 



21 



THEOLOGICAL CLASS BOOK. 



Q. 4. Are the Father, the Son, and the Holy 
Ghost, each, truly and essentially Divine ? 

A, They are. In the Sriptures, to each Person 
Divine names and titles are given, Divine attributes, 
prerogatives and works are ascribed, Divine offices 
are assigned, and Divine worship and honors are 
paid. Surely, then, the Father must be God, the 
Son must be God, and the Holy Ghost must be 
God. (b) 

(b) Jude 1. Jude the servant of Jesus Christ, and brother of 
James, to them that are sanctified by God the Father. — John 
iv. 23. But the hoar cometh, and now is, when the true wor- 
shippers shall worship the Father in spirit and in truth ; for the 
Father seeketh such to worship him. — Isaiah ix. 6. For unto us 
a child is born, unto us a son is given, and the government shall 
be upon his shoulder, and his name shall be called, Wonderful, 
Counsellor, The mighty God, The everlasting Father, The 
Prince of Peace. — John i. 1. In the beginning was the word, 
and the word was with God, and the word was God. — John x, 
13. I and my Father are one. — John xx. 28. And Thomas 
answered and said unto him, My Lord and my God.— Heb. i. 
8. But unto the Son he saith, Thy throne, O God, is forever 
and ever ; a sceptre of righteousness is the sceptre of thy king- 
dom. — 1 John v. 20. And we know, lhat the Son of God is 
come, and hath given us an understanding, that we may know 
him that is true ; and we are in him that is true, even in his 
Son Jesus Christ. This is the true God and eternal life.— Rom. 
ix. 5. Whose are the fathers, and of whom as concerning the flesh, 
Christ came, who is over all, God blessed forever. Amen.— - 
Tit. ii. 13. Looking for that blessed hope and the glorious ap- 
pearing of the great God, and our Saviour Jesus Christ. — Rev. 
l. 8. I am Alpha and Omega, the beginning and the ending, 
saith the Lord, which is, and which was, and which is to come, 
the Almighty.— Rev. xvii. 14. These shall make war with the 
Lamb, and the Lamb shall overcome them ; for he is Lord 
of lords, and King of kings. — Jer. xxiii. 6. And this is his name 
whereby he shall be called, the Lord our Righteousness. — Heb. 
xiii. 8. Jesus Christ, the same yesterday, and to-day, and for- 
ever.— Matt, xxviii. 18. And Jesus came, and spake un- 
to them, saying, All power is given unto me in heaven and in 
earth. — 3Iatt. xviii. 20. For where two or three are gathered 
together in my name, there am I in the midst of them. — John 
xxi. 17. And he said unto him, Lord thou knowest all things, 
thouknowest that I love thee. — Heb. iii. 4. For every house is 
builded by some man, but he that built all things is God. — 
Col. i. 16, 17. For by him were all things created, that 



SYSTEM OF DIVINITY. 



25 



Q. 5. Is God one and three in the same sense ? 
A. He is not. God is three in personality, but 
one in essence or substance — three in one respect, 



are in heaven, and that are in earth, visible and invisible, 
whether they be thrones, or dominions, or principalities, or 
powers 3 all things were created by him, and for him. And he 
is before all thing's, and by him all things consist. — Eph. i. 22. 
And hath put all things under his feet, and gave him to be the 
head over all things to the church. — Acts x. 42. And he com- 
manded us to preach unto the people, and to testify that it is he 
which was ordained of God to be the Judge of quick and dead. — 
John v. 23. That all men should honor the Son, even as they 
honor the Father. — Heb. i.6. And again, when he bringeth in 
the first begotten into the world, he saith, And let all the angels 
of God worship him. — Rev. v. 13. And every creature which 
is in heaven, and on the earth, and under the earth, and such as 
are in the sea, and all that are in them, heard I saying, Bless- 
ing, and honor, and glory, and power, be unto him diat sitteth 
upon the throne, and unto the Lamb forever and ever. — Acts 
vii. 59. And they stoned Stephen, calling upon God, and say- 
ing 1 , Lord Jesus, receive my spirit. — Acts v. 3, 4. But Peter 
said, Ananias, why hath Satan filled thine heart to lie to the 
Holy Ghost? — Thou hast not lied unto men, but unto God. — 
John iii. 5. Jesus answered, Verily, verily, I say unto thee, 
Except a man be born of water and of the Spirit, he cannot en- 
ter into the kingdom of God. — John i. 13. Which were born 
not of blood, nor of the will of the flesh, nor of the will of man, 
but of God.— 2 Tim. hi. 16. All scripture is given by inspira- 
tion of God. — 2 Pet. i. 21. For the prophecy came not in old 
time by the will of man 5 but holy men of God spake as they 
were moved by the Holy Ghost. — 1 Cor. iii. 16. Know ye not 
that ye are the temple of God, and that the Spirit of God dwell- 
eth in you? — 1 Cor. vi. 19. What! know ye not that your 
body is the temple of the Holy Ghost which is in you, which ye 
have of God, and ye are not your own ? — John xvi. 13. How 
beit when he the Spirit of truth is come, he will guide you into 
all truth, for he shall not speak of himself 5 but whatsoever he shall 
hear, that shall he speak 5 and he will show you things to come. — 
Luke xii. 12. For the Holy Ghost shall teach you in the same hour 
what ye ought to say. — Luke iii. 22. And the Holy Ghost descend- 
ed in a bodily shape like a dove upon him. — Heb. ix. 14. How 
much more shall the blood of Christ, who through the eternal 
Spirit offered himself without spot to God, purge your con- 
science from dead works to serve the living God*! — \ Cor. ii. 
10. For the Spirit searcheth all things, yea, the deep things of 
God. — Ps. cxxxix. 7. Whither shall I go from thy Spirit, or 
whither shall I flee from thy presence I — Job xxvi. 13. By 



2(3 



THEOLOGICAL CLASS BOOK. 



but one in another. The three Persons in the God- 
head do not constitute one Person, neither does 
the one God constitute three Gods; but the three 
Persons exist in one God, and the one God subsists 
in three Persons. God is really, as well as nominally, 
three in Person ; but not in any such sense as to be 
inconsistent with His being one in essence, (c) 

Q. 6. May not the Trinity in the Godhead be il- 
lustrated by man, considering him, as some have 
considered him, a tripartite being, composed of body 
the earthy part, the soul the animal or sensitive part, 
and the spirit the rational or immortal part ? 

A. Certainly not ; for these three parts, supposed 
to be possessed by man, make but one person, and 
this one person can speak of himself only in the first 
person, unless by a figure of speech. 

Q. 7. May this doctrine be explained by consider- 
ing God as one Person, acting in three different char- 
acters, as Creator, Redeemer, and Sanctiiier ? 

A. This theory cannot be admitted ; for then the 
distinction in the Divine essence would be merely 
nominal, and not real. God could not then speak of 
Himself by the three personal pronouns. But we 
find the Father, the Son, and the Holy Ghost, speak- 
ing of each other as distinct Persons, and considering 



his Spirit he garnished the heavens.— Job xxxiii. 4. The Spirit 
of God hath made me. — Elsewhere the Holy Ghost is called the 
Spirit of ivisdom and knowledge, the Spirit of promise, the Spir- 
it of power, the Spirit of holiness, and tlie Holy Spirit. — 
2 Cor. xiii. 14. The grace of the Lord Jesus Christ, and the 
love of God, and the communion of the Ko!y Ghost, be with 
you all. Amen.— Pi.cv. i. 4, 5. John to the seven churches 
which are in Asia ; Grace be unto you, and peace from him 
which is, and which was, and which is to come ; and from the 
seven spirits which are before his throne, and from Jesus Christ, 
who is the faithful Witness, and the first begotten of the dead, 
and the Prince of the kings of the earth. 

(c) John v. 7. For there are three that bear record in heav- 
en, the Father, the Word, and the Holy Ghost, and these 
three are one. — 2 Cor. 13, 14. The grace of our Lord Jesus 
Christ, and the love of God, and the communion of the Holy 
Ghost, be with you all. Amen. 



SYSTEM OF DIVINITY. 



27 



each other as distinct agents, having power to under- 
stand, to will, and to act. (d) 

Q. 8. Are the three Persons in the Godhead sep- 
arate, as well as distinct ? 

A. They are not. Things which are distinct are 
not always separate. This is the case with the soul 
and body of man, while he is alive in this world. 
This is the case with the faculties of the mind. They 
are distinct, but not separate. So it is in regard to 
the Persons in the Godhead. 

Q. 9. Are the three Persons in the Godhead equal 
by nature ? 

A. They are the same in essence, and equal in 
every Divine perfection, (e) 

Q. 10. Is there a subordination among the Per- 
sons in the Trinity ? 

A. There is. 'The Scriptures represent the Holy 
Ghost as subordinate to the Father and the Son, and 
the Son as subordinate to the Father. But this is 
only a subordination of office, in reference to the 
different parts they take in the work of man's re- 
demption. In their official capacity, the Son is obe- 
dient to the Father, and the Holy Ghost is obedient 
to the Father and the Son. This gives rise to all 
that is said in the Scriptures of the Holy Ghost, 
and much that is said of the Son, as unequal to the 
Father. (/) 

(d) 1 Pet. i. 2. Elect according to the foreknowledge of 
God the Father, through sanctifteation of the Spirit, unto obe- 
dience and sprinkling- of the blood of Jesus Christ. 

(e) 1 John v. 7. For there are three that bear record in heav- 
en, the Father, the Word, and the Holy Ghost, and these three 
are one. — Philip, ii. G. Who. being in the form of God, thought 
it not robbery to be eaual with God. 

(/) John xiv. 26. But the Comforter, which is the Holv 
Ghost, whom the Father will send in my name, he shall teach 
you all-things, and bring all things to your remembrance, what- 
soever I have said unto you. — John xv. 16. Put when the Com- 
forter is come, whom 1 will send unto you from the Father, even 
the Spirit of truth, which proceeded* from the Father, he shall 
testify of me.«— 1 John iv, 9. In this was manifested the love of 
God towards tss, because that God sent his only begotten Son 
into the world that we might live through him. 



28 



THEOLOGICAL CLASS BOOK. 



Q. 11. Is the Son, the second Person in the Trini- 
ty, human as well as Divine ? 

A. He is. He possesses a true human body and 
soul, as well as a Divine nature. In Him, as a com- 
plex Person, the Divine and human natures are unit- 
ed — so united, that they cannot be divided, so as to 
make entirely distinct separate agents ; and yet the 
Godhead and manhood are not one Person by the 
conversion, or the intermixture of the two natures. 
The union of the Divinity and humanity of Christ is 
such, that each nature retains its properties entire, 
and yet both together constitute the Person of Christ. 
As we speak of man, sometimes in relation to his 
soul, and sometimes in relation to his body, and some- 
times in relation to both as united, so the Scriptures 
speak of Christ's Divinity and humanity, and of both 
as united ; and they sometimes attribute to the one 
what belongs to the other. The Person of Christ is 
truly God and truly man. When in the Scriptures 
He is called by Divine appellatives, it is in reference 
to His Divinity ; and when he is called by human ap- 
pellatives, it is in reference to His humanity. If 
Christ does not possess two natures, the human and 
Divine, the Bible is inexplicable, and leads into the 
most awful and dangerous errors, (g) 



(g) John i. 1, 14. In the beginning was the Word, and the 
Word was with God, and the Word was God. And the Word 
was made flesh, and dwelt among - us, and we beheld his glo- 
ry, the glory as of the only begotten of the Father, full of grace 
and truth.— Phil. ii. 6, 7. Who, being in the form of God, 
thought it not robbery to be equal with God ; but made himself 
of no reputation, and took upon him the form of a servant, and 
was made in the likeness of man. — Col. ii. 9. For in him 
dwelleth all the fulness of the Godhead bodily. — Matt. i. 23. 
Behold, a virgin shall be with child, and shall bring- forth a Son, 
and they shall call his name Emmanuel, which, being interpret- 
ed, is, 'God with us. — 1 Tim. iii. 16. And without controver- 
sy, great is the mystery of godliness ; God was manifest in the 
flesh, justified in the Spirit, seen of angels, preached unto the 
Gentiles, believed on in the world, received up into glory. — John 
x. 33. The Jews answered him, saving, For a good work we 
stone thee not, but for blasphemy, and because that thou, being 
a man ; makest thyself God. 



SYSTEM of divinity. 



29 



Q. 12. How does it appear that Christ was really 
and properly man ? 

A. From the following considerations : 1. He was 
born of a woman ; 2. He had a human body and sou), 
and was like other men, sin only excepted ; 3. He 
was made under the law, moral and ceremonial, and 
perfectly obeyed it ; 4. He increased in wisdom and 
stature, and in favor with God and man ; 5. He hun- 
gered, thirsted, ate, drank, and conversed like other 
men ; 6. He was subject to pain, weariness, and mor- 
tality, and finally died ; and 7. He is many times ex- 
pressly called man and the Son of man, by the divine 
writers, {h) 

Q. 13. Will Christ continue to be God and man 
in one Person forever ? 



[h) Gal. iv. 4. But when the fulness of the time was come, 
God sent forth his Son, made of a woman, made under the law. 
— Heb. vi. 26*. For such a high priest became us who is holy, 
harmless, undefiled, separate from sinners, and made higher 
than the heavens.— Phil. ii. 6. Who, being - in the form of God, 
thought it not robbery to be equal with God ; but made him- 
self of no reputation, and took upon him the form of a servant, 
and was made in the likeness of men. — Lukeii. 52. And Jesus 
increased in wisdom and stature, and in favor with God and 
man. — Matt. iv. 2. And when he had fasted forty days and 
forty nights, he was afterwards an hungered. — John xix. 28. 
After this, Jesus, knowing that all things were now accomplish- 
ed, that the Scripture might be fulfilled, saith, I thirst. — Mark ii. 
16. And when the scribes and Pharisees saw him eat with 
publicans and sinners, they said unto his disciples, How is it 
that he eateth and drinketh with publicans and sinners ?— John 
iv. 7. There cometh a woman of Samaria to draw water: Je- 
sus saith unto her, Give me to drink. — Luke xxiv. 32. And 
they said one to another, Did not our heart burn within us, while 
he talked with us by the way, and while he opened to us the 
Scriptures ? — John iv. 6. Now Jacob's well was there. Jesus, 
therefore, being wearied with his journey, sat thus on the well : 
and it was about the sixth hour. — Mark xv. 37. And Jesus 
cried with a loud voice, and gave up the ghost. — 1 Tim. ii. 5. 
For there is one God, and one Mediator between God and men, 
the man Christ Jesus. — John hi. 13. And no man hath ascend- 
ed up to heaven, but he that came down from heaven, even the 
Son of man which is in heaven. 

3* 



30 



THEOLOGICAL CLASS BOOK. 



A. He will. His manhood, however, will be in its 
glorified state. {%) 

Q. 14. Is the doctrine of the Trinity to be viewed, 
in some respects, as inexplicable and incomprehen- 
sible ? 

A. It is to be regarded as profoundly mysterious 
and above reason ; but not contrary to reason, or ab- 
surd, nor more mysterious or above reason than the 
very being, nature, and perfections of God. These 
are all inexplicable and incomprehensible by finite 
minds. It is not to be expected that the mode of the 
Divine existence should be Jevelto the comprehension 
of finite capacities, (j) 

Q. 15. Wherein does the mystery in reference to 
the Trinity exist ? 

A. It does not exist in the fact, that there are 
three Divine Persons in the Godhead, for this is 
plainly revealed ; but in the manner in which the 
three Divine Persons subsist in the Divine essence, 
or in the Godhead. 

Q. 16. Is the mysteriousness of the triune exist- 
ence of God a reason for rejecting the doctrine ? 

A, It is not. If we may not believe any thing 
respecting God which we cannot comprehend, we 
may not believe His existence, or His perfections, or 
His works, or His ways ; for they are all incompre- 
hensible by us. It becomes us, short-sighted, fallible 
creatures, immersed in the darkness of the fall, to 
bow to the instructions of Heaven. If we clo not, 
we must abide the doom of unbelievers. 



(z) Philip, iii. 20, 21. For our conversation is in heaven 3 
from whence also we look for the Saviour, the Lord Jesus 
Christ 3 who shall change our vile body, that it may be fashion- 
ed like unto his glorious body, according to the working where- 
by he is able even to subdue all things unto himself. 

( j) 1 Tim. iii. 16. And without controversy, great is the mys- 
tery of godliness 3 God was manifest in the flesh, justified inthi 
Spirit, seen of angels,, preached unto the Gentiles, believed on 
in the world, received up into glory. — Job xi. 17. Canst thou 
by searching find out God ? Canst thou find out the Almighty 
unto perfection ? 



SYSTEM OF DIVINITY. 



31 



Q. 17. Are those persons who worship Christ 
idolaters if He is not God ? 

A. They certainly are, and to as great a degree 
as the Papists, who worship the Virgin Mary and 
canonized Saints, or the Heathen, who worship de- 
parted heroes and graven images. No being but 
God is, or can be, a proper object of religious wor- 
ship, (k) 

Q. 18. Are the three Persons in the Godhead, 
distinctly, proper objects of religious worship ? 

A. They are. This arises from the fact, 1. That 
each Person is truly Divine, and 2. That worship is 
represented as paid to Them, distinctly, in the Scrip- 
tures. God sjiould be worshipped according to His 
personal distinction, because in this mode of exist- 
ence much of His essential and peculiar glory con- 
sists, as in this way He differs from all other beings, 
and claims a superiority to them ; — and because to 
each Person we are indebted for the part They take 
in the accomplishment of the great work of human 
redemption. (I) 

Q. 19. Is the doctrine of the Trinity of great im- 
portance ? 

A. It is ; for it relates to, and has a vastly import- 
ant bearing upon, the whole scheme of salvation. 
The Gospel is wholly built upon it. It is, therefore, 
the fundamental, and an essential, article of the 
Christian religion. 



(k) Exod. xx. 3 — 5. Thou shalt have no other gods before 
me. Thou shalt not make unto thee any graven image, or any 
likeness of any thing that is in heaven above, or that is in the 
earth beneath, or that is in the water under the earth. Thou 
shalt not bow down thyself to them, nor serve them. — Matt. jfcv. 
10. Thou shalt worship the Lord thy God, and him only shalt 
thou serve. 

(/) 2 Cor. 13, 14. The grace of our Lord Jesus Christ, and the 
love of God, and the communion of the Holy Ghost, be with you 
all. Amen. — 1 Pet. i. 2. Elect according to the foreknowl- 
edge of God the Father, through sanctification of the Spirit, 
unto obedience and sprinkling of the blood of Jesus Christ. 



32 



THEOLOGICAL CLASS BOOK. 



CHAPTER V. 
Purposes of God. 

Q. 1. What is meant by the purposes of God ? 

A. By His purposes is meant His eternal and 
immutable pleasure, will, or choice, concerning all 
creatures and events, or whatever comes to pass in 
time or eternity. 

Q. 2. Do God's purposes respect particular parts 
of the system separately ; or the whole as connected 
together ? 

A. God does not purpose by parts. He does not 
purpose effects without causes, ends without means, 
or volitions without motives. But his purposes ex- 
tend to all things in the natural and moral worlds, as 
one great and harmonious whole. 

Q. 3. What is meant by the purposes of God in 
relation to what is usually called Election ? 

A. It means, simply, His pleasure, will, or choice, 
in reference to the eternal salvation of a part of man- 
kind, through sanctiflcation of the Spirit and belief 
of the truth, in distinction from the remaining part, 
who, by reason of their continuing in their own cho- 
sen ways of sin, and their voluntary rejection of the 
salvation, freely and sincerely offered to them in the 
Gospel, will be justly destroyed. Those who are 
saved are saved through holiness and faith ; and 
those who are lost are lost through sin and unbelief. 
None are saved simply because they were elected ; 
but in consequence of their embracing the Saviour, 
and conforming to the requisitions of the Gospel. 
None perish simply because they were not elected ; 
but in consequence of their voluntarily persisting in 
sin, and rejecting the Saviour. The wicked are pun- 
ished on account of their sins, which render them de- 
serving of punishment. 

Q. 4. In reference to man's salvation, are the pur- 
poses of God conditional, or unconditional and abso- 
lute ? or do th^y have any respect to the atonement 
of Christ, or good works in men ? 



SYSTEM OF DIVINITY. 



33 



A. They are in a sense conditional ; not, however, 
as grounded on God's foreknowledge of the good 
works of those who are saved ; but as grounded on 
the interposition and atonement of Christ, and as in- 
volving the repentance, faith, and obedience of the 
subjects of salvation. The conditions performed on 
the part of man are to be viewed in no degree in the 
sense of merit, and, therefore, den-act not at all from 
the riches of Divine grace in man's salvation. God's 
purposes are not founded upon the good actions of 
believers, but lay a foundation for them. 

Q. 5. How does it appear, that God has a pur- 
pose in reference to the existence of all creatures 
and events, and especially in reference to the future 
condition of man ? 

A. L From the fact that God is the Creator, 
Preserver, Governor, and Disposer of all things, and 
must have had a purpose in reference to His own 
conduct ; 2. From the fact that he must have had 
some ultimate end in all His works, which supposes 
design, and, consequently, an arrangement of all 
the parts included in the whole : 3. From the fact of 
His foreknowledge, for He cannot foreknow what 
is not certain, and nothing can be certain which is 
not according to His pleasure, will, or choice, all 
things considered : and 4. From the Sacred Scrip- 
tures, (a) 

(a) Acts xv. 18. Knows unto God are all his works from 
the beginning of the world. — Isaiah xiv. 24. 26. 27. The Lord 
of hosts hath sworn, saying", Surely as I have thought, so shall 
it come to pass ; and as I have purposed, so shall it stand. This 
is the purpose that is purposed upon the whole earth 5 and this 
is the hand that is stretched out upon all the nations. For the 
Lord of hosts hath purposed, and who shall disannul it ? and his 
hand is stretched out. and who shall turn it back I — Isaiah xlvi 
10. Declaring the end from the beginning, and from ancient 
times the thing's that are not vet done, saying. My counsel shall 
stand, and I will do all my pleasure. — Prov.xix. 21. There are 
many devices in a man's heart, nevertheless, the counsel of the 
Lord, that shall stand. — Job xiv. 5, Seeing his days are de- 
termined, the number of his mouths are with thee ; thou hast 
appointed his bounds that he cannot pass. — Acts xvii. 26. And 
hath made of one blood all nations of men for to dwell on all 



34 



THEOLOGICAL CLASS BOOK. 



Q. 6. How does God execute His purposes ? 
A. In giving existence to all tilings, and in pre- 
serving, governing, and disposing of them. All crea- 



the face of the earth, and hath determined the times before 
appointed, and the bounds of their habitation. — Ps. xxxiii. 11. 
The counsel of the Lord standeth forever, the thoughts of his 
heart to all generations. — Acts ii. 23. Him being - delivered by 
the determinate counsel and foreknowledge of God, ye have 
taken, and by wicked hands have crucified and slain. — 
Acts xiii. 48. And when the Gentiles heard this,, they were glad, 
and glorified the word of the Lord : and as many as were or- 
dained to eternal life believed. — Eph. i. 4. 5. 9. 11. According 
as he hath chosen us in him before the foundation of the world, 
that we should be holy and without blame, before him in love ; 
having predestinated us unto the adoption of children by Jesus 
Christ to himself according to the good pleasure of His will. 
Having made known unto us the mystery of His will, accord- 
ing to his good pleasure, which he hath purposed in himself. In 
whom also we have obtained an inheritance, being predestinated 
according to the purpose of him who worketh all things after 
the counsel of his own will. — Eph. ii. 10. For we are his work- 
manship, created in Christ Jesus unto good works, which God 
hath before ordained, that we should walk in them. — Eph. iii. 11. 
According to the eternal purpose, which he purposed in Christ 
Jesus our Lord. — Rom. viii. 23. 30. And we know, that aH 
things work together for good to them that love God. to them 
who are the called according to his purpose. For whom he did 
foreknow, he also did predestinate to be conformed to the image 
of his Son, that he might be the first born, among many brethren. 
Moreover, whom he did predestinate, them he also called ; and 
whom he called, them he also justified ; and whom he justified, 
them he also glorified. — Rom. ix. 11 — 16. For the children be- 
ing not yet born, neither having done any good or evil, that die 
purpose of God according to election might stand, net of works, 
but of him that calleth. It was said unto her, The elder shall 
serve the younger. As it is written, Jacob have I loved, but 
Esau have'l hated. What shall we say then ? Is there unrighte- 
ousness with God ? God forbid. For he saith to Moses. 1 will 
have mercy on whom I will have mercy, and I will have compas- 
sion on whom I will have compassion. So then it is not of him 
that willeth, nor of him that runneth, but of God that showeth mer- 
cy. — Rom. xi. 5. 7. Even so then at the present time also there 
is a remnant according to the election of grace. What then ? Is- 
rael hath not obtained that which he seeketh for ; but the election 
hath obtained it. and the rest were blinded. — 2 Tim. i. 9. Who 
hath saved us, and called us with an holy calling, not according to 
our works, but according to his own purjrcjse and grace, which 
was given us in Christ Jesus before the world began. — % Tiiv„ 



SYSTEM OF DIVINITY. 



35 



tures, tilings, and event?, exist in exact accordance 
with the pleasure, will, or choice of God, all things 
considered, (b) 



ii. 19. Nevertheless, the foundation of God standeth sure, hav- 
ing- this seal, The Lord knoweth them that are his. — 1 Thess. 
v. 9. For God hath not appointed us to wrath, but to obtain 
salvation lyy our Lord Jesus Christ. — 2 Thess. ii. 13. But we 
are bound to give thanks always to God for you, brethren, be- 
loved of the Lord, because God. hath from the beginning cho- 
sen you to salvation, through sanctiucation of the Spirit, and 
belief of the truth. — 1 Pet. i. 2. Elect according to the fore- 
knowledge of God the Father, through sanctification of the 
Spirit, unto obedience and sprinkling of the blood of Jesus 
Christ. — 1 Pet. ii. 8. And a stone of stumbling, and a rock of 
offence, even to them which stumble at the word, being disobe- 
dient j whereunto also they were appointed. — 2 Pet. i. 10. 
Wherefore the rather, brethren, give diligence to make your 
calling and election sure ; for if ye do these things, ye shall 
never' fail. — John xiii. 18. I speak not of you all 3 I know whom 
I have chosen 3 but that the Scripture may be fulfilled, he 
that eateth bread with me hath lifted up his heel against me. 
— John xv. 16. 19. Ye have not chosen me, but I have chosen 
you, and ordained you, that ye should go and bring forth fruit, 
and that your fruit should remain 3 that whatsoever ye shall ask 
of the Father in my name, he may give it you. If 3-e were of 
the world, the world would love his own 3 but because ye are 
not of the world, but 1 have chosen you out of the world, there- 
fore the world hateth you. 

(b) Acts iv. 27, 28. For of a truth against thy holy child 
Jesus, whom thou hast anointed, both Herod and Pontius Pilate, 
with the Gentiles, and the people of Israel, were gathered to- 
gether, for to do whatsoever thy hand and thy counsel deter- 
mined before to be done. — Luke xxii. 22. And truly the Son 
of man goeth, as it was determined 3 but wo unto that man by 
whom he is betrayed ! — John xvii. 2. 6. 9. As thou hast given 
him power over all flesh, that he should give eternal life to as 
many as thou hast given him. I have manifested thy name 
unto the men which thou gavest me out of the world 3 thine 
they were, and thou gavest them me 3 and they have kept thy 
word. I pray for them 3 1 pray not for the world, but for them 
which thou hast given me 3 for they are thine. — Is. xiv. 24. 27. 
The Lord of hosts hath sworn, saying, Surely as I have thought, 
so shall it come to pass 3 and as I have purposed, so shall it 
stand. For the Lord of hosts hath purposed, and who shall 
disannul it ? and his hand is stretched out, and who shall turn it 
back ? — Psalm cxv. 3. But our God is in the heavens 3 he hath 
done whatsoever he pleased. 



36 



THEOLOGICAL CLASS BOOK. 



Q. 7. Do the purposes of God militate against, in« 
terrupt, or destroy, the free moral agency of man ? 
or take away his accountabieness ; or his praise- 
worthiness or blame-worthiness ? 

A. Most certainly not. Men are not like ma- 
chines. Man's moral freedom consists in acting as 
he pleases in view of motives. A free moral agent 
cannot possess any other liberty. Jehovah himself 
possesses no other. Now every man is conscious, 
that the purposes of God do not at all infringe, or de- 
stroy the free voluntary exercises of his moral powers. 
He acts just as he chooses, and without compulsion. 
Praise and blame have their foundation in the nature 
of moral exercises. If virtuous, they are praise-wor- 
thy ; and if vicious, they are blame-worthy, (c) 

Q. 8. Does the doctrine of the Divine purposes 
discourage endeavors to obtain salvation in the way 
pointed out in the Gospel ? 

A. By no means. The doctrine, if I am to be 
saved I shall be saved, whether I work out my salva- 
tion or not, or if I am to be damned I shall be 
damned, let me do the best I can, is preposterous, 
false, and wicked. It is preposterous, because it dis- 
regards the means connected with the ends and with- 
out which the ends cannot be obtained. It is false, 
because contrary to the nature of things, the Divine 
determination, and the whole tenor of Scripture. It 
is wicked, because designed to bring the blame on 
God, and exculpate the sinner. None, therefore, 
ought to believe it, or practise according to it. — — 
On the contrary, the doctrine of Divine purposes is a 
ground of encouragement. 

Q. 9. How do the purposes of God afford encour- 
agement to our endeavors for salvation ? 



(c) Luke xxii. 22. And truly the Son of man goeth, as it 
was determined : but wo unto that man by whom he is betray- 
ed. — Acts ii. 23. Him, being delivered by the determinate 
counsel and foreknowledge of God, ye have taken, and by 
wicked hands have crucified and slain. — Is. Ixvi. 3. Yea, they 
have chosen their own ways, and their soul delighteth in their 
abominations. 



SYSTEM OF DIVINITY, 



37 



A. They afford encouragement in this way : In 
the purposes of God are embraced the means as well 
as the ends. He has constituted a certain connex- 
ion between means and ends. Xo end can be effect- 
ed without the use of the means connected with it ; 
but if the means are used, the end will follow. This 
doctrine is as true in regard to Christians as to hus- 
bandmen, mechanics, and students. If a person, then, 
repents, believes, and leads a holy life, he will be 
saved. It is as certain he will be saved, as that God 
has any purpose ; and he cannot be saved in any other 
way. Hence arises the encouragement to repent, 
believe, and live a godly life. The reasoning is this : 
God has ordained that there shall be no harvest with- 
out the use of means ; therefore the husbandman cul- 
tivates the earth. God has purposed that there shall 
be no salvation without repentance, faith, and holi- 
ness of life ; therefore we should repent, believe, and 
obey, (d) 

Q. 10. Are the Divine purposes the rule of our 
conduct ? 

A. They are not. God's law, revealed in the 
Scriptures, is the only rule of our conduct. His pur- 
pose is the rule of conduct for himself, but not for 
man. In all our conduct, we are to act not in refer- 
ence to the purposes of God, but in reference to His 
commands, (e) 

Q. 11. How are the Divine purposes to be viewed 
and treated ? 

A. They are to be viewed not as arbitrary, des- 
potic, and capricious ; but as altogether reasonable 
and proper, and according to the good pleasure of 

{d) Acts xxvii. 23, 24. 31. For there stood by me this night 
the angel of God, whose I am. aud whom I serve, saying. Fear 
not, Paul, thou mast be brought before Csesar; and, lo. God 
hath given thee all them that sail with thee. Paul said to the 
centuoon, and to the soldiers. Except these abide in the ship, 
ye cannot be saved. 

(e) Deut. xxix. 29. The secret things belong unto the Lord 
our God j but those things which are revealed, belong unto us, 
and to our children forever, that we may do all the words of 
this law. 

4 



38 



THEOLOGICAL CLASS BOOK. 



God — as tne fruit of His wisdom and goodness, They 
are to be treated, not in a caviling manner, but with 
a reverential, humble, submissive, and candid spirit. 

Q. 12. Is the doctrine of Divine purposes a new 
doctrine ? 

A. It is not. It is as ancient as the Bible, and is 
contained in the confessions of faith in. the Protestant 
and Reformed churches generally. 

Q. 13. Is it important that the doctrine of the Di- 
vine purposes should be preached aud believed ? 

w2. It is ; because it is a truth which God has re- 
vealed to be believed and embraced ; and because 
it is the only foundation of the sinner's hope of eternal 
life ; for, had not God purposed salvation in Jesus 
Christ, none would ever have been saved. (/) 



CHAPTER VI. 
Creation. 

Q. 1. What is meant by creation ? 

A. The act of giving existence. Creation is ei- 
ther immediate or mediate. Creation immediate is 
the production of something out of nothing, or where 
nothing existed before. Creation mediate is giving 
existence in a new form, or the production of some- 
thing out of materials which before existed. The 
production of this world, in a chaotic state at first. 



(f) Jer. xxvi. 2. Thus saith the Lord, Stand in the court 
of the Lord's house, and speak unto all the cities of Judah, 
which come to worship in the Lord's house, all the words that 
I command thee to speak unto them : diminish not a word. — Jer. 
xxiii. 28. The prophet that hath a dream let him tell a dream 5 and 
he that hath my word let him speak my word faithfully 5 what 
is the chaff to the wheat ? saith the Lord. — Is. xxx. 9, 10. That 
this is a rebellious people, lying children, children that will not 
hear the law of the Lord 3 which say to the seers, See not 5 and 
to the prophets, Prophesy not unto* us right things, speak unto 
us smooth things, prophesy deceits. — 2 Tim. iv. 3. For the time 
will come when they will not endure sound doctrine ; but after 
their own lusts shall they heap to themselves teachers, hav- 
ing itching ears. 



SYSTEM OF DIVINITY. 



39 



was creation immediate. The production of man, in 
bis corporeal nature, from the dust of the earth, was 
creation mediate. This last kind of creating is 
sometimes termed forming, moulding, fashioning, and 
making, (a) 

Q, 2. What are included hi the works of crea- 
tion ? 

A. The heavens and the earth and all things in 
them — all finite existences, animate and inanimate, ra- 
tional and irrational, visible and invisible, (b) 
3. Who created all things ? 

A. The almighty God. (c) 

Q. 4. How did He create all things ? 

A. By the word of His power. By this is meant 
nothing more, than that He willed, or signified His 
pleasure, and creation took place. His power accom- 
panied His word, (d) 

Q. 5. How long was God hi creating all things ? 

*A. He was six days in creating them, though He 
could have created them in an instant of time, had he 
seen fit. Creation was successive in its parts, and 
•thus gradual, though it is always instantaneous when 
it takes place, (e) 

{a) Gen. i. 1. In the beginiiHigf, God created the heaven and 
the earth. — Gen. ii. 7. And the Lord God formed man of the 
dust of the ground, and breathed into his nostrils the breath of 
life 3 and man became a living soul. 

(A) Col. i. 16. For by him were all things created that are in 
heaven, and that are in earth, visible and invisible, whether 
ihey be thrones, or dominions, or principalities, or powers 3 all 
tilings were created by him and for him. 

(c) Gen. L 1. In the beginning, God created the heaven and 
the earth. 

(d) Heb. xi. 3. Through faith we understand, that the worlds 
"were framed by the word of God 3 so that things which are 
seen were not made of things which do appear. — Ps. xxxiii. 6.9. 
By the word of the Lord were the heavens made 3 and all the 
host of them by the breath of his mouth. For he spake, and it 
was done 3 be commanded, and it stood fast. 

(e) Gen. i. 3. 11. 21. 25. 27. And God said. Let there be 
light j and there was light. And God said. Let the earth bring 
ftirUa grass, the herb yielding seed, and the fruit tree yielding 
fruit after his kind, whose seed is in itself, upon the earth 3 and 



40 



THEOLOGICAL CLASS BOOK. 



Q. 6. How long is it since the world was created ? 

A. According to the best chronology, it was creat- 
ed about 4,000 years before Christ. 

Q. 7. Would there have been any more holiness 
and happiness in the universe had it been cheated 
sooner than it was ? or would any good purpose have 
been answered by its earlier creation ? 

A. Certainly not. The reasons for creating the 
world 10,000 years before it was created, would have 
existed at that time for its creation, 10,000 years ear- 
lier still, and so on, in infinitum. Good and sufficient 
reasons, no doubt, existed in the mind of God for cre- 
ating the world at the time He did, rather than before, 
or after, though he has not divulged them to us. 

Q. 8. In what season of the year did the world 
begin to exist ? 

A, Most probably in Autumn. This seems to 
have been the fact, 1. From astronomical calcula- 
tions ;* and 2. From the circumstance, that every- 
thing was created in its most mature and complete 
state. The first fruits of the earth were brought into 
existence in a state of ripeness, and fit for the use of 
man and beast, (f) 

Q. 9. In what state did God create all things ? 

A. In the most perfect state. There was no blem- 
ish in the natural or moral world. Everything came 



it was so. And God created great whales, and every living 
creature that moveth, which the waters brought forth abundant- 
ly, after their kind, and every winged fowl alter his kind. And 
God made the beast of the earth after his kind, and cattle after 
their kind, and everything that creepeth upon the earth after his 
kind. So God created man in his own image 5 in the image of 
God created he him 5 male and female created he them. — Ex. 
xx. 11. For in six days the Lord made heaven and earth, the 
sea, and all that in them is, and rested the seventh day. 

(f ) Gen. ii. 5. And every plant of the field before' it was in 
the earth, and every herb of the field before it grew; for the 
Lord God had not caused it to rain upon the earth, and there 
was not a man to till the ground. 



* Bedford and Kennedy, two chronolosers of eminence, have attempt- 
ed to demonstrate this fact by astronomical calculations. 



SYSTEM OF DIVINITY. 



41 



from the hand of its Creator, perfect in its kind, and 
was produced, not by growth, but by mediate creation, 
and was so constituted as to propagate its own spe- 
cies, (g) 

Q. 10. What eud had God in view in creating all 
things ? 

A. The gratification of His benevolence by ex- 
hibiting His own glorious perfections in the production 
of holiness and happiness. In the communication 
of holiness and happiness, God must necessarily dis- 
play His perfections ; and in displaying His perfec- 
tions, He must necessarily communicate holiness and 
happiness. God had both these objects in view in 
creating angels and men, and all the works of His 
hands. The supreme glory of God, and the supreme 
good of the universe, are necessarily and insepara- 
bly connected, (h) 



CHAPTER VII. 

Providence. 

Q. 1. What is meant by the providence of God ? 

A. His upholding, governing, and disposing of all 
things, and directing ail events, according to the coun- 
sel of His own will. 

Q. 2. How does it appear that God exercises such 
a providence in all the universe ? 

A. 1. It appears from the consideration, that none 



(g) Gen. i. 31. And God saw everything that he had made, 
and behold it was very good. — Gen. i. 11. And God said, Let 
the earth bring forth grass, the herb yielding seed, and the fruit 
tree yielding fruit after his kind, whose seed is in itself, upon 
the earth. 

(h) Rom. xi. 3G. For of him 7 and through him, and to him 
are all things, to whom be glory forever. — Rev. iv. 11. Thou 
art worth}-, (3 Lord, to receive glory and honor and power j 
for thou hast created all things, and for thy pleasure they are 
and were created. — 1 Cor. x. 31. Whether, therefore, ye eat, 
or drink, or whatsoever ye do, do all to the glory of God. — 
Prov. xvi. 4. The Lord hath made all things for himself ) yea, 
even the wicked for the day of evil. 

4* 



42 



THEOLOGICAL CLASS BOOK. 



but God, who created, can uphold, govern, and dis- 
pose of all things with the regularity, harmony, wis- 
dom, and goodness exhibited in them ; for it is ob- 
vious that preservation requires omnipotence. The 
supposition that a created being is independent, or 
exists of itself, is absurd. Independence is an incom- 
municable attribute. 2. The fact that the doctrine 
of Divine providence has been generally received by 
mankind in all ages and in ail countries of the world, 
is an evidence of it. 3. This doctrine is taught most 
fully in the Sacred Scriptures, (a) 

Q. 3. In what way does God exercise His provi- 
dence over the works of creation ? 

A. He does it either immediately or mediately. 
He exercises an immediate providence by His own 
direct and immediate agency ; and He exercises a 
mediate providence by the instrumentality of means 
or second causes. God is able to manage all the 
concerns of the universe with or without means." 

Q. 4. Is the providence of God particular, as well 
as general ? 

A. It is. His providence extends to the smallest 
insect, as well as to the most exalted angel ; to every 
individual, as well as to the species, or the whole col- 
lectively ; to the failing of a sparrow, and the num- 
bering of the hairs of our heads, as well as to the 



(a) Heb. i. 3. Who, being the brightness of his glory and 
the express image of his person, and upholding all things "by the 
word of his power, when he had by himself purged our sins, 
sat down on the right hand of the Majesty on high. — Col. i. 17. 
And he is before all things, and by him all things consist. — Ps. 
ciii. 19. The Lord hath prepared his throne in the heavens ; 
and his kingdom ruleth over all. — Dan. iv. 34. 55. And at the 
end of the days, I, Nebuchadnezzar, lifted up mine eyes unto 
heaven, and mine understanding returned unto me, and I bless- 
ed the Most High, and I praised and honored him that liveth 
forever, whose dominion is an everlasting dominion, and his 
kingdom is from generation to generation. And all the inhab- 
itants of the earth are reputed as nothing ; and he doth accord- 
ing to his will in the army of heaven, and among the inhabitants 
of the earth 3 and none can stay his hand, or say unto him, What 
doestthou? — Ps. exxxv. 6. Whatsoever the Lord pleased, that 
did he in heaven, and in earth, in the seas, and all deep places. 



SI STEM OF DIVINITY. 



43 



revolutions of empires or of worlds ; to the thoughts, 
and affections, as well as to the external actions of 
intelligent creatures ; and to all these creatures, things 
and events, whether produced with or without means. 
Nothing in the whole universe of God, takes place 
by chance or fate, (b) 

Q. 5. Are the smallest creatures and things ob- 
jects worthy of God's notice in their preservation 
and government ? 

A, Most certainly they are. If they were worthy 
of His notice in creation, they are worthy of His 
superintendence, or providential regard. And their 
preservation may, and doubtless does, contribute to 
important ends, as well as their creation. 

Q. 6. Is it not derogatory to the character of the 
great God to suppose, that his providence is con- 
cerned in the trifling occurrences of life ? 

A, By no means. But it exalts and magnifies His 
greatness, and goodness, and wisdom, to suppose, 

(b) Matt. x. 29, 30, 31. Are not two sparrows sold for a far- 
thing ? and one of them shall not fall on the ground without your 
Father. But the very hairs of your head are all numbered. 
Fear ye not, therefore ; ye are of more value than many spar- 
rows. — Isaiah xlv. 7. I form the light and create darkness ; I 
make peace and create evil 3 I the Lord do all these things. — 
Prov. xxi. 1. The king's heart is in the hand of the Lord, as 
the rivers of water; he turneth it whithersoever he will. — Gen. 
xlv. 7. And God sent me before you to preserve you a posteri- 
ty in the earth, and to save your lives by a great deliverance. 
Jer. xxxi. 35. Thus saith the 'Lord which giveth the sun for a 
light by day, and the ordinances of the moon and of the stars 
for a light by night, which divideth the sea when the waves 
thereof roar ; the Lord of hosts is his name. — Amos ix. 9. For lo, 
I will command, and I will sift the house of Israel among all na- 
tions, like as corn is sifted in a sieve, yet shall not the least 
grain fall upon the earth. — Job v. 6, 7. 17, 18. Although afflic- 
tion cometh not forth of the dust, neither doth trouble spring out 
of the ground 3 yet man is born unto trouble as the sparks ny 
upward. Behold, happy is the man whom God correcteth 3 
therefore despise not thou the chastening of the Almighty ! For 
he maketh sore and bindeth up 3 he woundeth, and his hands 
make whole. — 2 Chron. xvi. 9. For the eyes of the Lord run to 
and fro throughout the whole earth, to show himself strong in 
the behalf of them whose heart is perfect towards him 



44 



THEOLOGICAL CLASS BOOK. 



that His providence is concerned in the most minute 
events, as well as those of the greatest magnitude, 
throughout His vast dominions. Frequently events, 
which at the time of their occurrence seem trivial, 
are afterwards found to be of the greatest moment. 

Q. 7. What effect has the disbelief or denial of 
God's particular and general providence ? 

A. It destroys the foundation of submission, trust, 
hope, and prayer, and leads directly to a neglect of 
these important duties. 

Q. 8. What effect has the belief of God's particu- 
lar and general providence ? 

A. It leads us, 1. To see and acknowledge God in 
all things; 2. To feel our immediate, constant and 
absolute dependence upon Him, and obligations to 
Him ; 3. To fear Him, to trust in Him, to be grateful 
to Him, to hope in Him, and to worship Him. 

Q. 9. Has God a right to exercise a providence 
over the works of His hands ? 

A, He has. As ail creatures and things are His 
by virtue of creation : so, He has an undoubted and 
inalienable right to exercise such a providence over 
them as His infinite wisdom and goodness shall 
dictate. 

Q. 10. Is submission to the providence of God, 
at all times, a duty ? 

A. It is. And this duty arises from the fact, 1. 
That God has a right to e.xercise a providence over 
all creatures, and, 2. That His providence is wise, 
holy, just, and good. Were any event to take place, 
in which the providence of God was not concerned, 
submission would not be duty. And in submitting 
to God's dispensations, we should view them con- 
nectedly, and not singly ; — in their designs and con- 
sequences, as well as in their nature, (c) 



(c) Ps. cxlv. 17. The Lord is righteous in all his ways, and 
holy in all his works. — Isaiah xxviii. 29. This also cometh 
forth from the Lord of hosts, which is wonderful in counsel, and 
excellent in working. — Rom. viii. 28. And we know that all 
things work together for good to them that love God. to them 
who are the called according to his purpose. — Ps. xxxix. 9. I 



SYSTEM OF DIV1> T ITY. 



45 



CHAPTER VIII. 

Angels, 

Q. I. What is the evidence of the existence of 
angels ? 

A. 1. The light of nature suggests their existence. 
In the works of creation, we ascend step by step 
from lifeless, unorganized matter to man, the lord of 
this lower creation. Analogy and the nature of man 
lead us to suppose, that the scale of existence still 
continues. By his body, man is allied to the beasts 
that perish ; by his sou], he seems to be allied to 
spiritual and immortal beings. Hence we are led to 
think, that there are such. — In the works of creation, 
we behold a gradation of being, so far as our knowl- 
edge extends ; and from analogy it would seem that 
this gradation continues, and that there are other 
beings, endowed with other and nobler powers. — 
People of all ages, nations, and religions, have be- 
lieved in the existence of spirits, possessing faculties 
and dignities vastly superior to man. This general 
belief is an argument in favor of their existence, 
whether it arose irom reason or from immediate reve- 
lation at first, which has been handed down by tra- 
dition, or from analogy, or from any other source. 2. 
The Bible gives us the fullest assurance of their ex- 
istence ; for it speaks of them in more than a hundred 
different places. 

Q. 2. With what nature did God create the an- 
gels ? 

A. He created them spiritual, immortal, holy, 
excelling in knowledge, mighty in power, active, 
and the most noble and exalted of His intelligent 
creatures, (a) 



was dumb. I opened not my mouth; because thou didst it. — 
Matt vi. 10. Thy king-dom come. Thy will be done in earth, 
as it is in heaven.— Matt. xxvi. 39. Nevertheless, not as I will, 
but as thou wilt. 

{'-t) Ps. civ. 4. Who maketh his angels spirits: his ministers 
& flaming fire.— Luke xx.36. N either can they die anymore. 



46 



THEOLOGICAL CLASS BOOK. 



Q. 3. What place did God assign to the angels as 
their residence. 

A. The highest heavens, or the heaven of heav- 
ens, (b) 

Q. 4. Are they the subjects of God's moral gov- 
ernment ? 

A. Most certainly. They are subject to His laws, 
and accountable to Him for their conduct. And the 
rule of conduct, given to angels, was undoubtedly 
the same in substance, as that given to man in inno- 
cence, (c) 

Q. 5. Were the angels as soon as created put 
upon probation ? 

A. They were. A term of trial was assigned to 
them all. Each one was to obey, or disobey, for 
himself, (d) 

Q. 6. W r hat was the consequence of their being 
put upon trial ? 

A. The consequence was, some retained their rec- 
titude during their probationary state, and are now 
confirmed in holiness and happiness ; others, probably 
through pride, rebelled against God, and ruined them- 
selves, (d) 

for they are equal unto the angels 5 and are the children of God, 
being the children of the resurrection. — Matt. xxv. 51. When 
the Son of man shall come in his glory, and all the holy angels 
with him, then shall he sit upon the throne of his glory. — 2 Sam. 
xiv. 20. And my Lord is wise, according to the wisdom of an 
angel of God, to know all things that are in the earth. — Ps. ciii. 
20° Bless the Lord, ye his angels, that excel in strength, that do 
his commandments," hearkening unto the voice of his word. — 
Heb. i. 14. Are they not all ministering spirits sent forth to 
minister for them who shall be heirs of salvation 2 

(b) Rev. vii. 11. And all the angels stood round about the 
throne, and about the elders and the four beasts, and fell before 
the throne on their faces, and worshipped God. 

(c) Matt. xxii. 37 — 40. Jesus said unto him, Thou shalt love 
the Lord thy God with all thy heart, and with all thy soul, and 
with all thv mind. This is the first and great commandment. 
And the second is like unto it, Thou shalt love thy neighbor 
as thyself. On these two commandments hang all the law and 
the prophets. — Ps. ciii. 19. The Lord hath prepared his throne in 
the heavens j and his kingdom ruleth over all.— Matt, vi. 10. Thy 
kingdom come. Thy will be done in earth, as it is m heaven. 

(2) 1 Tim. v. 21. I charge thee before God and the Lord Je- 



SYSTEM OF DIVINITY. 



47 



Q. 7. What does Scripture say respecting the 
number of the holy angels ? 

A. It teaches that the number is vastly great. It 
represents them as innumerable, (e) 

Q. 8. What are the names given to angels in 
Scripture ? 

A. They are called spirits, angels, cherubim, ser- 
aphim, watchers, morning stars, sons of God, thrones, 
dominions, principalities, and powers, (f) 

Q. 9. Why are the angels called by these differ- 
ent names ? 

A. They are called spirits, because immaterial 
and invisible ; — angels, because agents, or messengers 
of Jehovah; — cherubim, because of their extensive 
knowledge ; — seraphim, because of their holy zeal 



sus Christ, and the elect angels, that thou observe these things, 
without preferring one before another ; doing nothing by partial- 
ity.— 2 Pet. ii. 4. For if God spared not the angels that sinned, 
but cast them down to hell, and delivered them into chains of 
darkness to be reserved unto judgment. 

(e) Heb. xii. 22. But ye are come unto mount Sion, and un- 
to the city of the living God. the heavenly Jerusalem, and to an 
innumerable compaiw of angels. — Ps. lxviii. IT. The chariots of 
God are twenty thousand, even thousands of angels. — Dan. vii. 
10. Thousand thousands ministered unto him, and ten thou- 
sand times ten thousand stood before him. — Matt. xxvi. 53. 
Thinkest thou that I cannot now pray to my Father, and he 
shall presently give me more than twelve legions of angels ? — 
Luke ii. 13. And suddenly there was with the angel a multitude 
of the heavenly host, praising God. 

(/) Heb. i. 14. Are they not all ministering spirits, sent 
forth to minister to them who shall be heirs of salvation ?— Heb. 
i. 6. And again, when he bringeth in the First Begotten into 
the world, he saith, And let all the angels of God worship him. — 
Ezek. x. 19. And the cherubims lifted up their wings, and mount- 
ed up from the earth in my sight. — Is. vi. 2. Above it stood the 
seraphims ; each one had six wings 5 with twain he covered his 
face, and with twain he covered his feet, and with twain he did 
fly. — Dan. iv. 17. This matter is by the decree of the watchers, 
and the demand by the word of the holy ones. — Job xxxviii. 7~. 
When the morning stars sang together, and all the sons of God 
shouted for joy. — Col. i. 16." For by him were all things created 
that are in heaven and that are in earth, visible and invisible, 
whether they be thrones, or dominions, or principalities, or pow- 
ers 3 all things were created by him, and for him. 



48 



THEOLOGICAL CLASS BOOK. 



and love ; — watchers, because of their vigilance and 
care ; — morning stars, because of their splendid na- 
ture and early creation ; — sons of God, because they 
bear the impress of His image ; — thrones, dominions, 
principalities, and powers, because of the exalted 
dignity of their nature, high elevation of character, 
and sublime employments. 

Q. 10. What is the employment of holy angels? 

A. They are employed by God in the administra- 
tion of the affairs of the world* especially in minis- 
tering to them who shall be heirs of salvation. They 
will be subservient to Christ in the transactions of 
the great day of judgment, and they do now, and 
forever will, unite with the spirits of just men made 
perfect, in the worship of Heaven. But they cannot, 
in all respects and to the same degree as the saints, 
join in the song of Moses and the Lamb ; for they 
themselves never felt the stings of sin and guilt, and 
never tasted the sweetness of pardoning and saving 
mercy, (g) 

Q. 11. How should we regard holy angels ? 

A. We should love them for their moral excel- 
lence, feel grateful for their benevolent conduct to- 
wards us, respect them for their dignity and worth, 
and imitate them in all things which may be imi- 
tated by us. 

Q. 12. Is there any Saviour provided for the apos- 
tate angels ? 

A. There is none ; and, consequently, they must 
perish forever. They are now in utter despair and 
sorrows, being reserved in chains under darkness 
unto the judgment of the great day. (h) 



(g) Ps. xxxiv. 7. The angel of the Lord encampeth round 
about them that fear him, and delivereth them. — Heb. i. 14. Are 
they not all ministering spirits, sent forth to minister for them 
who shall be heirs of salvation. — Matt. xxiv. 31. And he shall 
send his angels with a great sound of a trumpet, and they shall 
gather together his elect from the four winds, from one end of 
heaven to the other.— Rev. vii. 11. And all the angels stood 
round about the throne, and about the elders, and the four 
beasts, and fell before the throne on their faces, and worshipped 
Ood. 

(h) Jude 6. And the angels which kept not their first estate, 



SYSTEM OF DIVI>'ITr. 



49 



Q. 13. What are the fallen angels usually called 
in Scripture ? 

A. They are usually called devils. The one who 
is represented as having been an angel of pre-emi- 
nent distinction, and as the first in rebellion, and who 
is at the head of apostate angels, is called by other 
names, such as Satan, Dragon, Serpent, Angel of the 
bottomless pit, Abaddon, Apollyon, Accuser of the 
brethren, Lucifer, Beelzebub, Prince of devils, Prince 
of the power of the air, and god of this world, (i) 

Q. 14. Are the apostate angels represented in the 
Scriptures as having an agency in this world ? 

A. They are. Though invisible, they greatly exert 
themselves, and do much mischief by leading man- 



but left their own habitation, he hath reserved in everlasting 
chains, under darkness, unto the judgment of the gTeat day. — 
Matt. xxv. «M. Then shall he say to them on the left hand. Depart 
from me. ye cursed, into everlasting fire, prepared for the devil 
and his angels. — 2 Pet. ii. Ik For if God spared not the angels 
that sinned, but cast them down to hell, and delivered them into 
chains of darkness, to he reserved unto judgment. 

(») James ii. 19. Thou believest that there is one God; thou 
doest well ; the devils, also, believe and tremble. — Job i. 12, 
And the Lord said unto Satan. Behold all that he hath is in thv 
power } only upon himself put not forth thine hand. So Satan went 
forth from the presence of the Lord. — Rev. xii. 9. And the areat 
Dragon was cast out. that old Serpent, called the Devil, and Sa- 
tan, which deceiveth the whole world, he was cast out into the 
earth; and his angels were cast out with him. — Rev. ix. 11. And 
they had a king over them, which is the angel of the bottomless pit, 
whose name In the Hebrew tongue is Abaddon, but in the 
Greek tongue hath his name Apollyon. — Rev. xii. 10. And I 
heard a loud voice saying in heaven, Now is come salvation, 
and strength ; and the kingdom of our God, and the power of 
his Christ ; for the Accuser of our brethren is cast down, which 
accused them before our God day and night. — Is. xiv. 12. How 
art thou fallen from heaven. O Lucifer, son of the morning ! how 
art thou cut down to the ground, which didst weaken The na- 
tions ! — Matt. xii. 24. But when the Pharisees heard it. they 
said, This fellow doth not cast out devils, but by Beelzebub, the 
Prince of the devils.— Eph. ii. 2. Wherein in time past, ve walk- 
ed according to the course of this world, according to the Prince 
of the power of the air, the spirit that now worketh in the chil- 
dren of disobedience.— 2 Cor. iv. 4. In whom the god of this 
world hath blinded the minds of them which believe not. 
5 



50 



THEOLOGICAL CLASS BOOK. 



kind into sin. Satan tempted Eve, tempted Christ, 
and instigated Judas to betray his Master. He is 
spoken of more frequently in the Bible than any 
other single agent except God the Father, the Saviour, 
and the Holy Ghost, and always as engaged in evil 
devices or works, (j) 

Q. 15. What is the number of fallen angels ? 

A, It is immensely large, (k) 

Q. 16. Ought the Scriptural account of the devilsr 
to be believed ? 

A. It ought most assuredly. 1. There is nothing 
absurd in it. We can conceive of devils as easily 
and as clearly as we can of holy angels, or of any 
invisible being whatever. 2. It is the account which 
God has given. 3. There is the same reason to be- 
lieve it, that there is to believe the account of holy 
angels. And, 4. It is very particularly intermixed 
with the history of Jesus Christ. There is therefore 
no reason for rejecting it, but all reason for believ- 
ing it. 

Q. 17. What is the consequence of a denial of the 
doctrine of fallen angels ? 

A. It leads to infidelity — to the rejection of the 
main truths of the gospel, viz. the fall of man, re- 
covery by Jesus Christ, the day of judgment, and 
final retribution. And the same principle of inter- 
pretation would justify the denial of the existence of 
good angels, of departed spirits, of Peter, Paul and 
John, of Christ, and of God. 



( ; ) Gen. iii. 13. And the Lord God said unto the woman, 
What is this that thou hast done ? And the woman said ; The 
Serpent beguiled me, and I did eat. — Matt. iv. 1. Then was 
Jesus led up of the spirit into the wilderness, to be tempted of 
the Devil. — John xiii. 2. And supper being ended, (the Devil 
having now put into the heart of Judas Iscariot, Simon's son, to 
betray him.)— 1 Pet. v. 8. Be sober, be vigilant 3 because your 
adversary, the Devil, as a roaring - lion, walketh about, seeking 
whom he may devour. — Luke xxii. 31. And the Lord said, Si- 
mon, Simon, behold Satan hath desired to have you, that he 
may sift you as wheat. 

{k) Mark v. 9. And he asked him, What is thy name ? And 
he answered; saying ; My name is Legion } for we are many. 



SYSTEM OF DIVINITY. 



51 



Q. 18. How ought we to regard apostate angels ? 

A, We ought to hate their character, to condemn 
all their conduct, to fear their evil devices, to resist 
their wicked temptations, and to flee their unholy 
examples. 



CHAPTER IX. 

Creation and Primitive State of Man* 

Q. 1. When did God create man ? 

A. Before the Christian era 4004 years ; at the 
close, or on the latter part, of the sixth day from the 
commencement of the creation of the world. He 
was the last of God's created works, (a) 

Q. 2. In what state did God create mankind ? 

A. He created them male and female, and in His 
own image, that is, intelligent and holy, and thus re- 
sembling in a degree their Creator, in His natural and 
moral perfections ; He created them in the state of 
maturity, in full vigor of body and mind, in perfect 
felicity, and but little inferior in nature or order to 
the angels, and made them lord of creation, and ca- 
pable of perpetual progression in knowledge, holi- 
ness and happiness, (b) 

Q. 3. Is man a simple, or a compound being ? 



(a) Gen. i. 27. 31. So God created man in his own image ; 
in the image of God created he him 5 male and female created he 
them. And God saw every thing that he had made, and behold 
it was very good. And the evening and the morning were the 
sixth day. 

(b) Gen. i. 27. So God created man in his own image ; in 
the image of God created he him 5 male and female created he 
them. — Eccl. vii. 29. Lo, this only have 1 found, that God hath 
made man upright ; but they have sought out many inven- 
tions. — Eph. iv. 24. And that ye put on the new man, which 
after God is created in righteousness and true holiness. — Gen. i. 
28. And God blessed them, and God said unto them, Be fruit- 
ful, and multiply, and replenish the earth, and subdue it ; and 
have dominion over the fish of the sea, and over the fowl of the 
air, and over every living thing, that moveth upon the earth. — 
Ps. viii. 5. For thou hast made him a little lower than the an- 
gels, and hast crowned him with glory and honor. 



52 



THEOLOGICAL CLASS BOOK. 



A. He is a compound being, having a body and 
soul. He possesses a completely organized body, 
formed of the dust of the earth, with the senses of 
feeling, tasting, smelling, hearing, and seeing; and 
a rational soul, a pure, uncompounded, spiritual na- 
ture, having understanding, affections, and will, (c) 

Q. 4. What is the duration of man's existence ? 

A. His body is mortal, and of short continuance ; 
but his soul is immortal — endless in its existence, (d) 

Q. 5. What relation does man sustain to this 
lower world ? 

A. He sustains the relation of its constituted head 
and lord, (e) 

Q. 6. What was the place of residence, and the 
condition of the first human pair ? 

A. They were placed in the garden of Eden, or 
the earthly paradise, in the enjoyment of every ter- 
restrial good, (f) 

(c) Gen. ii. 7. And the Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of life ; and 
man became a living soul. — Eccl. xii. 7. Then shall the dust re- 
turn to the earth as it was 5 and the spirit shall return unto God 
who gave it. 

(d) Ps. xc. 10. The days of our years are threescore years 
and ten, and if by reason of strenglh they be fourscore years, 
yet is their strength labor and sorrow 5 for it is soon cut off, and 
we fly away. — Matt. x. 28. And fear not them which kill the 
body, but are not able to kill the soul 5 but rather fear him which 
is able to destroy both soul and body in hell. — Eccl. xii. 7. Then 
shall the dust return to the earth as it was ; and the spirit shall 
return unto God who gave it. — Luke xx. 36. Neither can they 
die any more, for they are equal unto the angels ; and are the 
children of God, being the children of the resurrection. 

(e) Gen. i. 28. And God blessed them, and God said unto 
them, Be fruitful, and multiply, and replenish the earth and sub- 
due it 5 and have dominion over the fish of the sea, and over the 
fowl of the air, and over every living- thing that moveth upon 
the earth. — Ps. viii. 6. Thou madest him to have dominion over 
the works of thy hands ; thou hast put all things under his feet. 

{/) Gen. ii. 8, 9. And the Lord God planted a garden east- 
ward in Eden, and there he put the man whom he had formed. 
And out of the ground made the Lord God to grow every tree, 
that is pleasant to the sight , and good for food 5 the tree of life 
also in the midst of the garden, and the tree of knowledge of 
good and evil. 



SYSTEM OF DIVINITY. 



53 



Q. 7. In what did the chief happiness of man 
consist in his primitive state ? 

A, In knowing, loving, serving, and enjoying God 
his Creator, Preserver, and Benefactor. 

Q. 8. Were our first Parents put upon pronation, 
as it respects their moral conduct, immediately after 
they were created ? 

A. They were. As soon as life commenced, 
their moral trial commenced, (g) 

Q. 9. In what relation did Adam, our first Pro- 
genitor, stand to his posterity ? 

A. He stood in relation to them as their natural 
head, (they descending from him by ordinary genera- 
tion,) and also as their federal or representative head, 
as it respects their moral state, (h) 



CHAPTER X. 

Rule of Obedience and Life to Man in his primitive 
State, 

Q. L What rule of obedience and life did God 
give to our first Parents, in the state in which they 
were created ? 

A. He gave them what is usually denominated 
the moral law, which has its foundation in the nature 
and relation of intelligent beings. This arises solely 
from the character of God and mankind, and the re- 
lations they sustain to Him, and to one another. 



(g) Gen. ii. 15 — 17. And the Lord God took the man. and 
put him into the garden of Eden, to dress it and keep it. And 
the Lord God commanded the man, saying, Of every tree of the 
garden thou mayst freely eat ; but of the tree of the knowledge 
of good and evil, thou shalt not eat of it 5 for in the day that 
thou eatest thereof thou shalt surely die. 

(/?) Rom. v. 18 ; 19. Therefore as by the offence of one, judo- 
ment came upon all men to condemnation 5 even so by the 
righteousness of one the free gift came upon all men unto justi- 
fication of life. For as by one man's disobedience many were 
made sinners 5 so by the obedience of one, shall many be made 
righteous, 

5* 



54 



THEOLOGICAL CLASS BOOK. 



Q. 2. What is the nature or character of this law ? 

A. It is spiritual and perfect ; — extends to all the 
thoughts, affections, desires, purposes, words, and ac- 
tions of men ; — can never be abated, altered, or re- 
pealed ; — but is wholly immutable, and as durable as 
the existence of God and man. (a) 

Q. 3. How was the moral law at first delivered to 
mankind ? 

A. It was written on their hearts — impressed upon 
their consciences ; so that, by a proper use of their 
rational and moral faculties, they might have attained 
to a knowledge of their duties. The Creator may 
also have particularly instructed our first Parents in 
this respect, (b) 

Q. 4. What obedience to this law does God require ? 

A. He requires universal, perfect, perpetual and 
personal obedience, (c) 

Q. 5. What is the sanction of this law ? 

A. Eternal happiness to the obedient, and eternal 
misery to the disobedient. The tenor of the law is, 
obey and live, disobey and die. This sanction was 
necessary in order to give force and efficacy to the 
law. (d) 

(a) Ps. cxix. 96. I have seen an end of all perfection; but 
thy commandment is exceeding' broad. — Rom. vii. 12. Where- 
fore the law is holy, and the commandment holy, and just, and 
good. — Matt. v. 17. Think not that I am come to desiroy the 
law or the prophets ; I am not come to destroy, but to fulfil. 

(b) Rom. ii. 14, 15. For when the Gentiles, which have not 
the law, do by nature the things contained in the law, these, 
having not the law, are a law unto themselves ; which show the 
work of the law written in their hearts, their conscience also 
bearing witness, and their thoughts the meanwhile accusing, or 
else excusing - one another. 

(c) Gal. in. 10. For as many as are of the works of the law 
are under the curse ; for it is written, Cursed is every one that 
continueth not in all things which are written in the book of 
the law to do them. — Ezek. xviii. 4. The soul that sinneth, it 
shall die. 

(d) Rom. vi. 23. For the wages of sin is death. — Matt. xxy. 
46. And these snail go away into everlasting punishment ; but the 
righteous into life eternal. — Lev. xviii. 5. Ye shall therefore 
keep my statutes and my judgments 5 which if a man do, he shall 
live in them : I am the Lord. 



SYSTEM OF DIVINITY. 



55 



Q. 6. Is every deviation from this rule of obe- 
dience sin ? and, consequently, dangerous ? 

A. It is. Whatsoever transgresses this law, either 
in thought, word, or action, is sin, and exposes the 
transgressor to its penalty, (e) 

Q. 7. Does sin consist in the external action, or 
in the state of the heart, whence the action proceeds ? 

A. All sin proceeds from the heart. A person 
is good or bad, according to his heart. The reason 
why wicked men and devils are criminal in their ac- 
tions is, that they flow from a sinful heart. (/ ) 

Q. 8. Are all sins equally criminal ? 

A. They are not. Some sins are more aggravat- 
ed than others, 1. From then* nature, 2. From the 
character of the person offending or offended, and, 
3. From other circumstances. 

Q. 9. In what is the moral law summarily com- 
prehended ? 

A. It is briefly comprised in the ten command- 
ments, written by the finger of God upon two tables 
of stone, and delivered to Moses on mount Sinai with 
awful majesty, solemnity and glory, (g) 



(e) 1 John iii. 4. Whosoever committelh sin transgresseth 
also the law j for sin is the transgression of the law. — Ezek. xviii. 
4. The soul that sinneth, it shall die. — James i. 15. Then when 
lust hath conceived, it bringeth forth sin ; and sin, when it is 
finished, bringeth forth death. 

{/) 1 Sam.xvi. 7. For manlooketh on the outward appear- 
ance, but the Lordlooketh on the heart. — Matt. xv. 19. For out 
of the heart proceed evil thoughts, murders, adulteries, fornica- 
tions, thefts, false witness, blasphemies. 

(g) Exod. xix. 18, 19. And mount Sinai was altogether on a 
smoke, because the Lord descended upon it in fire j and the 
smoke thereof ascended as the smoke of a furnace, and the 
whole mount quaked greatly. And when the voice of the trum- 
pet sounded long, and waxed louder and louder, Moses spake, 
and God answered him by a voice. — Exod. xxxi. 18. And he 
gave unto Moses, when he had made an end of communing 
with him, upon mount Sinai, two tables of testimony, tables of 
stone, written with the finger of God. 

Exod. xx. 3 — 17. 

I. Thou sh alt 'have no other gods before me. 

II. Thou shalt not make unto thee any graven image, or any 
likeness of anything that is in heaven above, or that is in the 



56 



THEOLOGICAL CLASS BOOK. 



Q. 10. What distinction is there in the two tables 
of this law ? 

A. The former contains the first four command- 
ments, which comprise our duty to God ; — the latter 
contains the last six commandments, which include 
our duty to ourselves, and to our fellow creatures. 

Q. 11. What is the summary of these ten com- 
mandments ? 

A. Supreme love to God, and impartial love to 
mankind. This seems to be a brief exposition of 
the whole moral law, which is fulfilled hi pure, dis- 
interested love, (h) 



earth beneath, or that is in the water under the earth 3 thou shalt 
not bow down thyself to them nor serve them ; for I the Lord 
thy God am a jealous God, visiting the iniquity of the fathers 
upon the children unto the third and fourth generation of them 
that hate me 3 and showing mercy unto thousands of them that 
love me. and keep my commandments. 

III. Thou shalt not take the name of the Lord thy God in 
vain 3 for the Lord will not hold him guiltless that taketh his 
name in vain. 

IV. Remember the Sabbath day to keep it holy. Six days 
shalt thou labor and do all thy work 5 but the seventh day is the 
Sabbath of the Lord thy God 3 in it thou shalt not do any work, 
thou, nor thy son. nor thy daughter, thy man-servant, nor thy 
maid-servant, nor thy cattle, nor thy stranger that is within thy 
gates 3 for in six days the Lord made heaven and earth, the sea 
and all that in them is, and rested the seventh day 3 wherefore 
the Lord blessed the Sabbath day and hallowed it. 

V. Honor thy father and thy mother, that thy days may be 
long upon the land which the Lord thy God giveth thee. 

VI. " Thou shalt not kill. 

VII. Thou shalt not commit adultery. 

VIII. Thou shalt not steal. 

IX. Thou shalt not bear false witness against thy neighbor. 

X. Thou shalt not covet thy neighbor's house, thou shalt 
not covet thy neighbor's wife, nor his man-servant, nor his maid- 
servant, nor his ox, nor his ass, nor anything that is thy neigh- 
bor's. 

(k) Matt. xxii. 37 — 40. Jesus said unto him, Thou shalt love 
the Lord thy God, with all thy heart, and with all thy soul, 
and with all thy mind. This is the first and great command- 
ment. And the second is like unto it, Thou shalt love thy neigh- 
bor as thyself. On these two commandments hang all the law 
and the prophets. — Rom. xiii. 10. Love worketh no ill to his 
neighbor 3 therefore love is the fulfilling of the law. 



SYSTEM OF DIVINITY. 



57 



Q. 12. Did God give to our first Parents any test 
of their obedience, in addition to the moral law ? 

A. He did. He gave them a positive precept or 
law,* prohibiting them to eat of the fruit of the tree 
of knowledge of good and evil, which stood in the 
midst of the garden of Eden, {i) 

Q. 13. What was the design of this prohibition ? 

A. It was designed as a test of their conduct, 
upon which was suspended their eternal state, (j) 



CHAPTER XI. 

Apostasy, Depravity, and Lost State of Man. 

Q. 1. What is meant by the apostasy of our first 
Parents ? 

A, Their falling from original moral rectitude, (a) 
Q. 2. In what way did our first Parents aposta- 
tize ? 

A. By violating the command of God in eating 
the forbidden fruit, (b) 



(i) Gen. ii. 16, 17. And the Lord God commanded the man, 
saying, Of every tree of the garden thou mayst freely eat. But 
of the tree of the knowledge of good and evil, thou shalt not eat 
of it. 

[ j ) Gen. ii. 17. But of the tree of the knowledge of good 
and evil, thou shalt not eat of it ; for in the da} 7 that thou eatest 
thereof thou shalt surely die. — Rom. vi. 23. For the wages of 
sin is death. — Ezek. xviii. 4. The soul that sinneth, it shall die. 

(a) Eccl. vii. 29. Lo, this only have I found, that God hath 
made man upright, but they have sought out many inven- 
tions. 

(h) Gen. iii. 6. And when the woman saw that the tree was 
good for food, and that it was pleasant to the eyes, and a tree 
to.be desired to make one wise, she took of the fruit thereof, 
and did eat 5 and gave also unto her husband with her, and he 
did eat. 



* The distinction between moral and positive laws and duties 
seems to be this, viz. moral laws or duties are founded in the na- 
ture or relation of beings, made known by the light of nature ; posi- 
tive laws or duties are founded in the relation of beings, discovera- 
ble by Divine revelation only. As good a reason, no doubt, exists 
in the Divine mind for the one as the other. 



THKOLOGICAL CLASS BOOK. 



Q. 3. Was their eating the forbidden fruit a great 
sin ? 

A. It was ; because by doing it they sinned 
against the clearest light, and the most powerful mo- 
tives, being unthankful and discontented, believing 
the Tempter rather than God, and thus bringing upon 
themselves the greatest evils. 

Q. 4. How long did our first Parents continue in 
the state in which they were created ? 

A. It is impossible to determine exactly. The 
time probably was short. 

Q. 5. How did the apostasy of Adam affect his 
posterity ? or what was the connection between him 
and them ? 

A. By Divine constitution, Adam was then federal 
or representative head. If he obeyed, his posterity 
would be holy, or morally upright. If he disobeyed, 
they would be sinful, or morally depraved, (c) 

Q. 6. Was Adam the cause of the depravity or 
sinfulness of his posterity ? 

A. No. He was merely the occasion of it. 

Q. 7. Are Adam's posterity guilty of his particu- 
lar sin in eating the forbidden fruit ? 

A, Certainly not, if by this phrase is meant, that 
they are culpable for his act in eating the forbidden 
fruit. Moral actions, holiness and sin, are personal, 
and are not transferable. The sins of Adam and of 
his posterity, are perfectly distinct, and must of ne- 
cessity be so, — as distinct as his volitions and theirs. 

Q. 8. Is it just to represent Adam as chargeable 
with all the sins of the human race ? 

A. Certainly not. Adam is properly culpable for 
no sins but his own. The sins of his posterity are 
properly theirs. To cast the blame of our sins, 
therefore, upon Adam, and exculpate ourselves, is 
wicked and cruel, and savors of great impiety, (d) 



(c) Romans v. 12. Wherefore as by one man sin entered into 
the world, and death by sin ; and so death passed upon all men, 
for that all have sinned. — 19. For as by one man's disobedience 
many were made sinners. 

( d) Ezek. xviii. 2 7 3. 20. What mean ye ; that ye use this 



SYSTEM OF DIVINITY. 



59 



Q. 9. What is meant by original sin ? 

A. In the common language of theological writers 
it means native depravity, or the innate sinfulness of 
the human heart ; though it is sometimes used to 
mean the sin which Adam committed In eating the 
forbidden fruit, and to mean this, because it was that 
sin, which, by Divine constitution, decided the moral 
character, or was the occasion of the native depravity, 
of all his posterity. 

Q. 10. Does the Bible teach the native depravity 
of mankind? or that whenever they begin to act as 
moral agents, they act sinfully ? 

A. It does ; and in the following ways. 1. The 
Bible teaches the doctrine of native depravity, by 
teaching the depravity of the whole human race. 
The fact that none of mankind ever fail of sinniug 
till renewed by divine grace is more than probable 
proof that they are naturally averse to good aud prone 
only to evil, (e) 2. The Bible teaches native depravi- 
ty, by teaching that infants need a Saviour. All of 
the human race, infants as well as others, who are 
ever admitted to heaven, will ascribe their salvation 
to Christ. But this they camiot do, unless they had 



proverb concerning- the land of Israel, saying-, The fathers have 
eaten sour grapes, and the children's teeth are set on edge ? As 
I live, saith the Lord God, ye shall not have occasion any more 
to use this proverb in Israel. The soul that sinneth, it shall die. 
The son shall not bear the iniquity of the father, neither shall 
the father bear the iniquity of the son j the righteousness of the 
rig-hteous shall be upon him, and the wickedness of the wicked 
shall be upon him. — Deut. xxiv. 16. The fathers shall not be put 
to death for the children ; neither shall the children be put to 
death for the fathers ; every man shall be put to death for his 
own sin. — Hoseaxiii. 9. O Israel, thou hast destroyed thyself 5 
but in me is thine help. 

(e) Romans v. 12. Wherefore, as by one man sin entered 
into the world, and death by sin 5 and so death passed upon all 
men, for that all have sinned. — Rom. hi. 10 — 12. As it is writ- 
ten, There is none rig-hteous, no, not one. There is none that 
understandeth, there is none that seeketh after God. They are 
all gone out of the way, they are together become unprofitable, 
there is none that doeth good, no, not one. — Eccl. vii. 20. For 
there is not a just man upon earth, that doeth good and sinneth 
not. 



60 



THEOLOGICAL CLASS BOOK. 



been the subjects of sin and condemnation. Infants 
then are depraved, (f) 3. The Bible teaches native 
depravity, by teaching the baptism of infants. Bap- 
tism represents the washing of the soul from sin and 
pollution by the blood of Christ, applied by the Holy 
Spirit in His purifying influences. If then children 
are not depraved, their baptism is an insignificant 
rite, (g) 4. The Bible teaches native depravity, by 
teaching the necessity of the spiritual regeneration 
of all mankind, children as well as others, in order 
to their admission into heaven. All then are natu- 
rally unholy, (h) 5. The Bible teaches native de- 
pravity, by teaching that sin is the source of all the 
natural evils of this life, and even of death itself. 
These evils come upon all men, children as well as 
adults. All are, therefore, the subjects of moral 
evil, (i) 6. The Bible teaches native depravity, by 
express declarations, (j ) 

(f) Matt. ix. 12. But when Jesus heard that, he said unto 
them, They that be whole need not a physician, but they that 
are sick. — Luke xix. 10. For the Son of man is come to seek 
and to save that which was lost. — Rev. i. 5, 6. Unto him that 
loved us, and washed us from our sins in his own blood, and 
hath made us kings and priests unto God and his Father 3 to 
him be glory and dominion forever and ever. Amen. 

(g) Acts xvi. 15. 33. And when she was baptized, and her 
household, she besought us, saying, If ye have judged me to be 
faithful to the Lord, come into my house and abide there. — And 
he took them the same hour of the night, and washed their 
stripes 3 and was baptized, he and all his, straightway. 

(h) John iii. 5, 6. Jesus answerod and said unto him, Verily, 
verily, I say unto thee, Except a man be bora of water and of 
the Spirit, he cannot enter into the kingdom of God 5 That which 
is born of the flesh is flesh 3 and that which is bora of the Spirit 
is spirit. 

(i) Gen. iii. 16, 17. Unto the woman he said, I will greatly 
multiply thy sorrow and thy conception ; in sorrow shalt thou 
bring forth children 3 and thy desire shall be to thy husband, and 
he shall rule over thee. And unto Adam he said, Because thou 
hast hearkened unto the voice of thy wife, and hast eaten of the 
tree of which I commanded thee, saying, Thou shalt not eat of 
it 3 cursed is the ground for thy sake 3 in sorrow shalt thou eat 
of it all the days of thy life. — Rom. v. 12. Wherefore, as by 
one man sin entered into the world, and death by sin, and so 
death passed upon all men, for that all have sinned. 

{j) Ps. li. b. Behold I was shapen in iniquity 3 and in sin did 



SYSTEM OF DIVINITY. 



61 



Q. 11. Does the depravity of man destroy his 
moral agency ? 

A. It does not. He has the very same faculties 
of mind which Adam had before he fell, and is, 
therefore, just as much bound to love God with all 
the heart, and his neighbor as he ought to love 
himself, as Adam was before he fell. 

Q. 12. What is the degree of man's depravity ? 

A. It is entire or total. I. By this is not meant, 
1. That mankind are as bad as they can be ; for they 
are greatly restrained ; or 2. That they all are equally 
wicked ; for some are worse than others ; or 3. That 
they are destitute of everything useful and lovely in 
society ; for many are possessed of very amiable and 
useful natural qualities ; or 4. That then natural or 
intellectual faculties are destroyed ; for these remain ; 
or 5. That they have not the natural affections of 
gratitude, sympathy, pit}*, humanity, and the like ; 
for all mankind, whether holy or unholy, possess 
these in common. But II. By this is meant, that 
mankind by nature are entirely destitute of holiness 
or moral goodness, and are sinful so far as their affec- 
tions and actions partake of a moral nature. If this 
be not a fact, it will be difficult to point out the differ- 
ence between a saint and a sinner, as the least degree 
of holiness gives a person the character of a saint. 

Q. 13. How does it appear that all men are thus 
depraved ? 



my mother conceive me. — Job xiv. 4. Who can bring a clean 
thing out of an unclean? not one. — Jobxv. 14. What is man 
that he should be clean ? and he which is born of a woman, 
that he should be righteous ? — John iii. G. That which is born of 
the flesh is flesh, and that which is bom of the Spirit is spirit. 
— Ps. lviii. 3. The wicked are estranged from the womb 5 they 
go astray as soon as they be born, speaking lies. — Prov. xxii. 
15. Foolishness is bound in the heart of a child. — Isaiah xlviii. 
8. For 1 knew that thou wouldst deal very treacherously, and 
wast called a transgressor from the womb. — Gen. viii. 21. For 
the imagination of man's heart is evil from his youth. — John iii. 

6. That which is born of the flesh is flesh Romans viii. 7. Be 

cause the carnal mind is enmity against God ; for it is not sub- 
ject to the law of God, neither indeed can be. 



02 



THEOLOGICAL CLASS BOOK. 



A. From experience, observation, history, and the 
word of God. 1. We all are conscious, if we care- 
fully examine ourselves, that our hearts, naturally, 
are not right with God, but are opposed to him, and 
to that which is good. 2. The conduct of those of 
mankind, who are hi an unrenewed state, which we 
witness in them from time to time, proves their entire 
depravity. 3. The history of the world is but little 
else than a history of evil devices and crimes. 4. 
The Scriptures are explicit in teaching man's entire 
depravity, in various passages, (k) 

Q. 14. What are the consequences of man's de- 
pravity ? 

A. 1. The loss of communion with God. 2. The 
toils and sorrows of this life. 3. The death of the 
body. 4. The exposure of all men to the miseries 
of hell forever. And, 5. The actual endurance of these 
by the finally impenitent. (!) 



(k) Gen. vi. 5. And God saw that the wickedness of man 
was great in the earth, and that every imagination of the thoughts 
of his heart was only evil continually. — Romans via. 7, 8. Be- 
cause the carnal mind is enmity against God ; for it is not sub- 
ject to the law of God, neither indeed can be. So then they 
that are in the flesh cannot please God. — John v, 42. But I know 
you, that ye have not the love of God in you. — Romans vii. 18. 
For I know that in me (that is, in my flesh) dwelleth no good 
thing; for to will is present with me 5 but how to perforin that 
which is good I find not. — 1 Cor. ii. 14. But the natural man 
receiveth not the things of the Spirit of God 5 for they are fool- 
ishness unto him ; neither can he know them, because they are 
spiritually discerned. 

(/) Gen. hi. 24. 16, 17. So he drove out the man ; and he 
placed at the east of the garden of Eden, cherubims, and a 
flaming sword which turned every way to keep the way of the 
tree of life. Unto the woman he said, I will greatly multiply 
thy sorrow and thy conception ; in sorrow shalt thou bring forth 
children ; and thy desire shall be to thy husband, and he shall 
rule over thee. And unto Adam he said, Because thou hast 
hearkened unto the voice of thy wife, and hast eaten of the 
tree, of which I commanded thee, saying, Thou shalt not cat 
of it j cursed is the ground for thy sake 5 in sorrow shalt thou 
eat of it all the days of thy life. — Gen. ii. 17. But of the tree 
of the knowledge of good and evil, thou shalt not eat of it ; for 
in the day that thou eatest thereof thou shalt surely die. — Gen. 
iii. 19. For dust thou art, and unto dust shalt thou return. — Gal. 
hi. 10. For as many as are of the works of the law, are under 



SYSTEM OF DIVINITY. 



63 



Q. 15. Of what consequence are the doctrines 
of man's apostasy, depravity, and lost state ? 

A. They he at the very foundation of the religion 
of the Bihle. They ought, therefore, to be properly 
understood, and firmly believed. 

CHAPTER XII. 

Atonement 

Q. 1. What is meant by the atonement ? 

A. The provision made for the salvation of sin- 
ners of the human race by the sufferings and death 
of Jesus Christ. 

Q. 2. In what does this provision consist ? 

A. 1. It does not consist in Christ's literally dis- 
charging the debt of sin, considering it as in the light 
of a pecuniary debt, due from man to God ; for sin is 
not to be reckoned as a debt in reality, but as a crime. 
When spoken of as a debt, it is merely in a figurative 
sense. Besides, if sin be reckoned as a pecuniary 
debt, and this debt be discharged, then the sinner has 
an undoubted right to freedom from the evil of sin, 
both in the present and future life, and can demand 
it as a matter of justice, whether his heart be right 
with God or not. But this none will pretend. 2. 
Neither does this provision for man's salvation con- 
sist in a literal transfer of man's sins to Christ, nor 
of His righteousness to man. For if the sins of 
men are thus transferred to Christ, then He is sinful, 
and men are free from sin; or if the righteousness 
of Christ is thus transferred to men, then the}- are 
holy, and He is destitute of holiness. But the sinner 
is as guilty and ill-deserving as though Christ had 

the curse : for it is written. Cursed is every one that continaetfa 
not in all things which are written in the hook of the law, to do 
them. — 2 Thess. i. 9. Who shall be punished with everlasting- 
destruction from the presence of the Lord and the glory of his 
power. — Malt. xxv. 4, Then shall he say also unto them on the 
left hand, Depart from me, ye cursed, into everlasting" fire, pre- 
pared for the devil and his angels. 



64 



THEOLOGICAL CLASS BOOK. 



not died. Indeed, sin and holiness are personal, and, 
therefore, not literally transferable. Debts may be 
transferred, but sins and crimes, in the very nature 
of things, cannot in reality be transferred. But, 3. 
This provision for man's salvation does consist in 
Christ's dying in our stead, and thereby satisfying Di- 
vine justice, and making known the righteousness of 
God, so that He can be just while He grants pardon 
and salvation to all who believe, (a) 

Q. 3. Did Christ endure the same kind and quan- 
tity of sufferings, that would have been endured by 
sinners had He not died for their redemption ? 

A. Certainly not. He was not troubled with in- 
imical feelings to God, — was not burdened with a 
guilty conscience, — was not afflicted with utter and 
absolute despair. On account of Christ's greatness, 
dignity, and worth, which take their character from 
His whole Person, uniting as it does the Divine and 
human natures, it was not necessary, that He should 
suffer so great a quantity of evil, as all mankind must 

(a) Rom. iii. 25, 26. Whom God hath set forth to be a pro- 
pitiation through faith in his blood, to declare his righteousness 
for the remission of sins that are past, through the forbearance 
of God ; to declare, I say, at this time his righteousness, that 
he might be just, and the justifier of him which believeth in 
Jesus. — Heb. ii. 10. For it became him, for whom are all things, 
and by whom are all things, in bringing many sons unto glory, 
to make the Captain of their salvation perfect through sufferings. 
— Isaiah liii. 5. 10. 11. But he was wounded for our transgres- 
sions, he was bruised for our iniquities ; the chastisement of 
our peace was upon him 5 and with his stripes we are healed. 
Yet it pleased the Lord to bruise him ; he hath put him to grief 3 
when thou shalt make his soul an offering for sin, he shall see 
his seed, he shall prolong his days, and the pleasure of the Lord 
shall prosper in his hand. He shall see of the travail of his 
soul and shall be satisfied : by his knowledge shall my righteous 
servant justify many 3 for he shall bear their iniquities. — Rom. v. 
10. For if, when we were enemies, we were reconciled to God 
by the death of his Son 5 much more, being reconciled, we shall 
be saved by his life. — Philip, ii. 8. And being found in fashion 
as a man, he humbled himself, and became obedient unto death, 
even the death of the cross. — Heb. ii. 14. Forasmuch, then, as 
the children are partakers of flesh and blood, he also himself like- 
wise took part of the same ; that through death he might destroy 
him that had the power of death, that is, the devil. 



SYSTEM OF DIVIXITY. 



05 



have justly suffered had they perished in their sins. 
The death of Christ was a substitute for the just 
punishment of sinners, inasmuch as It answered the 
same great ends in God's moral government. His 
sufferings sufficiently manifested the demerit of sin, 
and God's holy abhorrence of it ; and in this way 
Christ did not destroy the lav/, but fulfilled it. The 
dignity and authority of the Lawgiver are vindicated, 
justice is satisfied, and a way is opened for the free 
and consistent exercise of mercy to man, guilty and 
ill-deserving. 

Q. 4. Were Christ's sufferings bodily or mental, 
or both ? 

A. They were both, though chiefly mental ; and 
in these the atonement principally consisted, (b) 

Q. 5. Did Christ suffer in His human or Divine 
nature, or both ? 

A. He suffered in His human nature, body and 
soul only. The Divine nature, however, enabled 
Him to endure the evils that were laid upon Him, 
and, by its connection with the human nature, added 
unspeakable worth to His sufferings ; for these take 
their character and value from the whole complex 
Person of Christ. 

Q. 6. Were the sufferings of Christ great and 
distressing ? 

A. His sufferings of body were severe, but the 
agony of His spirit exceeded all human compre- 
hension. 



(b) 1 Pet. iii. 18. For Christ alsc hath once suffered for sins, 
the just for the unjust, that he might bring us to God. being put 
to death in the flesh, but quickened by the Spirit. — Ts. liii. 10. 
When thoushalt make his soul an offering for sin, he shall see his 
seed, he shall prolong his days, and the pleasure of the Lord shall 
prosper in his hand. — Luke xxii. 41. And being in an agony, he 
prayed more earnestly ; and his sweat was as it were great drops 
of blood falling down to the ground. — Matt, xxxvi. 38. Then said 
lie unto them, My soul is exceeding sorrowful, even unto death. 
— Matt, xxvii. 46. And about the ninth hour, Jesus cried with a 
loud voice ? saying, Eli, Eli, lama sabachthani ? that is to say, 
My God ; my God, why hast thou forsaken me ? 



ffi 



THEOLOGICAL CLASS BOOK. 



Q. 7. Are the sufferings of Christ to be viewed 
as punish merit inflicted upon Him r 

*d. By no means. An innocent being may suffer, 
but cannot, strictly speaking, be punished. Punish- 
ment supposes criminality, and is the infliction of 
natural evil or misery for the connnission of moral 
evil or sin. Christ may, however, be considered as 
bearing, in a sense, the punishment of our sins. 

Q. 8. Why was the atonement of Christ necessary. 

A. 1. It was not necessary to render God benevo- 
lent ; for He ever has been, and ever will be benevolent 
to all His creatures, susceptible of pleasure and pain, 
whatever their character may be in reference to 
holiness. 2. But it was necessary, that God might 
show His hatred to sin, and love to holiness, and that 
He might be honorable and just, and still be merciful. 
If God were to pardon without an atonement, where 
would be an exhibition of His hatred to sin and love 
to holiness ? for His conduct would in nowise show 
it : — where woidd be His regard to His character, 
law, and government ? for there would appear to be 
a total disregard of them, (c) 3. That the atonement 
was necessary may be argued from the fact that 
Christ died to effect it. It is not to be supposed, that 
the Father or the Son would have consented to this, 
had it not been absolutely necessary, (d) 4. That 
the atonement was necessary is evident from express 
testimony of the Bible, (e) 

(c) Rom. iii. 25. 26. Whom God hath set forth to be a propi- 
tiation through faith in his blood, to declare his righteousness for 
the remission of sins that are past, through the forbearance of 
God; to declare. I say. at this time his righteousness, that 
he might be just, and the justifier of him "which believeth in 
Jesus. 

{d) John i. 16. For God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him should not 
perish,, but have everlasting life. — 3Iatt. xxvi. 39. And he v.cut 
a little farther, and fell on his face, and prayed, saying, O my 
Father, if it be possible, let this cup pass from me ; nevertheless, 
.not as I will, but as thou wilt. — Heb. ii. 10. For it became him, 
for whom are all things and by whom are all things, in bringing 
many sons unto glory., to make the Captain of their salvation 
perfect through sufferings. 

(e) Lev. xvii. 11. For the life of the flesh is in the blood ; and 



SYSTEM OF DIVINITY. 



07 



Q. 0. Will not repentance and future obedience 
sufficiently atoue for transgression, or be an adequate 
ground of pardon ? 

A. Certainly not : for they can make no atone- 
ment. Repentance cannot change the nature of sin, 
nor amiihilate it, nor repair the injury it has done. 
Present and future obedience cannot obliterate past 
crimes and mischief Past obedience can as well 
atone for present and future sins, as present and future 
obediencecan atone for past sins. 

Q. 10. How extensive is the atonement ? 

A. It is general, and extends hi its sufficiency to 
all the human family. 

Q. 11. How does this appear to be the case ? 

A. 1. From the character of Christ. The Sa- 
viour is a being of infinite dignity and worth. Hence 
His sufferings and death are of infinite value and effi- 
cacy ; and hence the atonement is sufficient for all 
mankind. To conclude otherwise, would be deroga- 
tory to the glorious character of the Redeemer. 2. 
The atonement 'from its nature appears to be as suffi- 
cient for all, as for a part of the human race. It is 
that, on account of which God can consistently dis- 
pense grace to the guilty — can be just, and still the 
justifier of all who believe, however large the num- 
ber. 3. This doctrine may be proved from the com- 
mands, invitations, and exhortations of Scripture. 
God is sincere in all his dealings with men. Conse- 
quently, he would not command, invite, and exhort 
all to accept of salvation, if it were not provided for 

I have given it to you upon the altar, to make atonement for 
your souls ; for it is the blood that maketh an atonement for 
the soul. — Heb. ix. 22. And almost all things are by the law 
purged with blood ; and without shedding of blood is no remis- 
sion. — Rev. vii. li. And. he said to me, These are they which 
came out of great tribulation, and have washed their robes, and 
made them white in the blood of the Lamb. — Eph. i. 7. In whom 
we have redemption through his blood, the forgiveness of sins, 
according to the riches of his grace. — Rev. v. 9. And they 
sung a new song", saying, Thou art worthy to take the book, and 
to open the seals thereof ; for thou wast slain, and hast redeem- 
ed us to God by thy blood out of every kindred, and tongue, 
and people, and nation. 



6r 



THEOLOGICAL CLASS BOOK. 



them. The inference, then, is, that the atonement is 
sufficient for all. (/)_ 4. Another argument to prove 
the sufficiency of the atonement, is the command, 
given hi the Scriptures, to pray for all men. God 
would not command us to pray for all men, unless 
salvation were provided for all. (g) 5. The Scriptures 
teach tliis doctrine by express declarations, (k) 

Q. 12. Was there any being in the universe, who 
could make an atonement, but the Son of God ? 

A. It would seem not. A mere creature certain- 
ly cannot make an atonement ; for all he can do, he 
is bound to do as for himself. Among all the variety 
of beings in the universe, Christ alone has power to 
lay down his life, and to take it again. This arises from 
the circumstance, that He is Divine and human. Arid 
it is a combination of these two natures, which alone 



{f ) Mark xvi. 15, 16. And he said unto them. Go }*e into all 
the world, and preach the gospel to every creature. He that 
believeth, and is baptized, shall be saved 3 K ut he that believeth 
not. shall be damned. — Acts xvii. 30. And the times of this ig- 
norance God winked at, but now commandeth all men every- 
where to repent. — Is. xlv. 22. Look unto me, and be ye saved, 
all the ends of the earth 3 for I am God. and there is none else. — 
Is. W. 1. Ho every one that thirsteth, come ye to the waters, 
and he that hath no money ; come ye 7 buy and eat 3 Yea, come, 
buv wine and milk without money and without price. — Rev. 
xxii. 17. And the Spirit and the bride say, Come. And let 
him that heareth say, Come. And let him that is athirst, 
come. And whosoever will, let him take of the water of life 
freely. 

1 Tim. ii. 1. I exhort, therefore, that first of all suppli- 
cations, prayers, intercessions, and giving of thanks be made 
for all men. 

(h) 1 John ii. 2. And he is the propitiation for our sins ; and 
not for ours only, but also for the sins of the whole world. — Heb. 
ii. 9. But we see Jesus, who was made a little lower than the 
angels for the suffering- of death, crowned with glory and honor 3 
that he by the jrrace of God should taste death for every man. 
— 1 Tim. ii. 6. Who gave himself a ransom for all. to be testified 
in due time.— 2 Cor. v. 14, 15. For the love of Christ constrain- 
eth us 3 because we thus judge, that if one died for all. then were 
all dead. And that he died for all, that they which live 
should not henceforth live unto themselves, but unto him which 
died for them and rose again. — John i. 29. Behold the Lamb of 
God, which taketh away the sin of the world. 



SYSTEM OF DIVINITY. 



69 



qualifies Him to make an atonement. In the work 
of mediation, Christ acts according to both his na- 
tures. With each nature, He performs that part 
which is peculiarly appropriate to it. (i) 

Q. 13. Why was the incarnation of Christ neces- 
sary ? 

A. It was necessary, that Christ might be capa- 
citated to suffer and die in the same nature which had 
sinned, and thus make an atonement, (j) 

Q. 14. If the atonement is sufficient for the sal- 
vation of all men, why are not all men actually 
saved ? 

A. Because they do not comply with the condi- 
tion on which salvation is offered. Opposition to 
God, impenitency, and an evil heart of unbelief, are 
the only obstacles in the way of the salvation of any. 
If sinners perish then, they will have none to blame 
but themselves, (k) 

Q. 15. Is there a difference between atonement 
and redemption, as the words are commonly used ? 

(i) John x. 17, 18. Therefore doth my Father love me, be- 
cause I lay down nry life, that I might take it again. No man 
taketh it from me, but I lay it down of myself. I have power 
to lay it down, and I have power to take it again. 

(j) Heb. ii. 14. Forasmuch then as the children are par- 
takers of flesh and blood, he also himself likewise took part of 
the same 3 that through death he might destroy him that had 
the power of death, that is, the devil. — Heb. ix. 14, 15. How 
much more shall the blood of Christ, who through the eternal 
Spirit offered himself without spot to God, purge your con- 
science from dead works, to serve the living God ? And for 
this cause he is the Mediator of the new testament, that by 
means of death, for the redemption of the transgressions that 
were under the first testament, they which are called might re- 
ceive the promise of eternal inheritance. 

(k) Roiyl iii. 19. Now we know that what things soever the 
law saith, it saith to them who are under the law 3 that every 
mouth may be stopped, and all the world may become guilty 
before God. — Luke xiii. 3. I tell you, Nay 3 but except ye re- 
pent, ye shall all likewise perish. — Mark xvi. 16. He that be- 
lieveth and is baptized, shall be saved 3 but he that believeth 
not, shall be damned. — John v. 40. And ye will not come to 
me that ye might have life. — John iii. 19. And this is the con- 
demnation, that light is come into the world, and men loved 
darkness rather than light, because their deeds were evil. 



70 



THEOLOGICAL CLASS BOOK. 



A. There is. Atonement is for sin ; redemption 
is from sin and suffering. We may distinguish be- 
tween atonement and the application of atonement, 
but not between redemption and the application of 
redemption. We may pray for redemption, but not 
for atonement. Sometimes, however, the word re- 
demption is used in Scripture as including atone- 
ment for sin, as well as deliverance from sin and 
Suffering, 

Q. 16. Is it important to distinguish between atone- 
ment and redemption in their strict sense ? 

A. It is very important. Not to do this lays the 
foundation for great errors. Make this distinction, 
and none would ever infer the doctrine of universal 
salvation from the general extent of the atonement. 
There is a wide difference between an entertain- 
ment's being made, and the partaking of this enter- 
tainment. So there is a wide difference between 
the sufficiency of the atonement and its efficiency. 
It is sufficient for the whole world ; but it is efficient 
to the salvation of those only who repent and be- 
lieve. Its sufficiency depends upon its nature ; but 
its efficiencv depends upon its application, by the 
Spirit of God. 

Q. 17. Is the atonement a fundamental doctrine 
of the gospel ? 

A. It is. Belief in Christ as a propitiatory sa- 
crifice for sin, our substitute substantially for the 
penalty of the law, is urged in the Scriptures, as an 
indispensable condition of salvation. Christ crucified 
is the theme and glory of the gospel. (I) 



{I) John xiv. 6. Jesus saitb unto him. I am the way, and the 
truth, and the life ; no man cometh unto the Father, but by me. 
— Acts iv. 12. Neither is there salvation in any other, for there 
is none other name under heaven given among men, whereby 
we must be saved. — 1 Cor. i. 23, 24. But we preach Christ 
crucified, unto the Jews a stumbling-block and unto the Greeks 
foolishness; but unto them which are called, both Jews and 
Greeks, Christ the power of God and the wisdom of God. — 
1 Cor. ii. 2. For I determined not to know anything among 
you, save Jesus Christ and him crucified. — Gal. vi. 14. Goa 
forbid that I should glory, save in the cross of our Lord Jesus 



SYSTEM OF DIVINITY. 



71 



Q. 18. Is the doctrine of atonement taught by 
revelation only, or is it a dictate of reason, or of the 
light of nature ? 

A. Reason and the light of nature can give no 
information on this subject. The doctrine of atone- 
ment is derived wholly from the Sacred Scriptures. 
And it is this which peculiarly distinguishes Chris- 
tianity from Deism, Mohamedanism, Paganism, and 
all other religions. None, therefore, who reject the 
atonement ought to be considered as believers in the 
religion of Christ. 



CHAPTER XIII. 

Regeneration. 

Q. 1. In what does the new birth or regeneration 

consist ? 

A. 1. It does not consist in baptism by water, nor 
in external reformation of manners, nor in conversion 
from one religious sect or denomination to another, 
nor in the communication of any new natural facul- 
ties to the soul, nor in any succession of terrors or 
consolations, nor in any revelation or impression of 
God's purpose to save, nor in a modification of any 
religious opinions, nor in mere conviction of sin. 
But, 2. It does consist in a radical holy change in the 
affections of the heart, or in the commencement of 
holiness in the soul. Regeneration is a moral and 
not a physical change, (a) 

Q. 2. Does regeneration render the soul complete- 
ly holy ? 



Christ, by whom the world is crucified unto me, and I unto the 

world, 

(a) 1 John iv. 7. Beloved, let us love one another, for love is 
of God : and every one that loveth is born of God, and knoweth 
God. — 2 Cor. v. 17. Therefore if an\ T man be in Christ, he is a 
now creature, old thing's are passed away, behold all things are 
become new. — Eph. iv. 22 — 24. That ye put off concerning 
the former conversation, the old man which is corrupt accord- 
ing to the deceitful lusts, and be renewed in the spirit of your 
mind ; and that ye put on the new man, which after God is cre- 
ated in righteousness and true holiness. 



T£ THEOLOGICAL CLASS BOOK. 

A. It does not. The soul is sanctified but in part 
in this state of existence — it does not become perfect 
in holiness rill at death. It is contrary to Scripture 
to suppose that any arrive at sinless perfection in 
this life, (b) 

Q. 3. Is regeneration instantaneous or progressive ? 

A. It is instantaneous. There is no time when, 
in a spiritual sense, a person is neither dead nor alive, 
neither a saint nor a sinner, neither for Christ nor 
against Hun. Of course, there was a moment of 
time, when the renewed in heart became changed. 
Regeneration, or the commencement of holiness in 
the soul, is 
seems to b 
used in Scr 
ing from d 
tion.' The; 
ation — are s 
may employ 
the soul by 
ception of t 
tirlcation, 01 
progressive, 
gree of gra< 
conformed t 
for heaven. 

Q. 4. Is the time when regeneration takes place 
always known to its subjects ? 

A. It frequently is known, though not always 
The experience of Christians differs in this respect, (c 

Q. 5. Is regeneration indispensably necessary tc 
salvation ? 



(b) Eccl. vii. 20. For there is not a just man upon earth, that 
doeth good, and sinneth not. — Job ix. 20. If I justify myself, 
mine own mouth, shall condemn me 5 if I say I am perfect, it 
shall also prove me perverse. — Rom. vii. 24. O wretched man 
that I am. who shall deliver me from the body of this death ? — 
1 John i. 8. 10. If we say that we have no sin. we deceive 
ourselves, and the truth is not in us. If we say that we have 
not sinned, we make him a liar, and his word is not in us. 

(c) Acts ii. 41. Then they that eladiv received the word were 
baptized ; and the same day there were added unto them about 
three thousand souls. 



tantaneous. God, however, 
shorter time in preparing 
3 of His Spirit for the re- 
What is termed sanc- 



bject or it . 
ther, until 



SYSTEM OF DIV1>~ITY. 



73 



A. It is, for the following reasons. 

t None but holy beings can be happy in heaven, 
where all is holiness. The unrenewed in heart would 
be totally disqualified and incapacitated for the em- 
ployments and enjoyments of the heavenly world, be- 
cause of their entire sinfulness and disrelish of every- 
thing holy. 2. Were the unregcnerate admitted to 
heaven, God could not behold them with approbation 
and delight. But He will approve, and take com- 
placence in all those that dwell in His presence. 
Hence the wicked must be changed hi heart, in order 
to become inhabitants of heaven. 3. The Scriptures 
impliedly and expressly declare, that none but the 
regenerate shall see the kingdom of God. (d) 

Q. 6. Boe< this change take place after death ? 

A. It does not. This life is the only day of grace 
and probation allotted to man ; the next is a state of 
retribution. There will be no alteration in the char- 
acter of men after death, (e) 

Q. 7. Who is the Author of regeneration ? 

A. God the Holy Ghost He is the great and 
efficient Agent in regeneration. [/) 



{d) John iii. 3. 7. Jesus answered and said unto him, Verily, 
verily, I say unto thee. Except a man be bom a^ain. he cannot 
see the kingdom of God. Marvel not that I said unto thee. Ye 
must be born again. — Heb. xii. 14. Follow peace with all men $ 
and holiness, without which no man shall see the Lord. — Gal. 
vi. 15. For in Christ Jesus neither circumcision availeth any- 
thing,, nor uneircumcision, but a new creature. — Rom. viii. 7, 8. 
Because the carnal mind is enmity against God ; for it is not 
subject to the law of God. neither indeed can be. So then 
they that are in the riesh cannot please God. — 1 Cor. iL 14. But 
the natural man receiveth not the things of the Spirit of God, 
for they are foolishness unto him. neitlier can he know them, 
because they are spiritually discerned. 

(e) Rev. xxii. 11. He that is unjust, let him be unjust still ; 
and he which is filthy, let him be filthy still ; and he that is 
righteous, let him be righteous still ; and he that is holy, let him 
be holy still. — Eccl. ix. 10. Whatsoever thy hand findeth to do, 
do it with thy might j for there is no work, nor device, nor 
knowledge, nor wisdom, in the grave, whither thou goest. 

(/) Ezek. xxxvi. 26. A new heart also will I give you. and a 
new spirit will I put within you 5 and I will take away the stony 
heart out cf your flesh, and I will give you an heart "of flesh.— 
7 



74 



THEOLOGICAL CLASS BOOK. 



Q. 8. Does God act as a sovereign in regener- 
ating the hearts of men ? 

A. He does. He renews whom, and at what time, 
and by what means, He pleases, (g) 

Q. 9. Is the moral freedom of man destroyed or 
impaired in regeneration ? 

A. It is neither destroyed nor impaired. God 
does not act upon man as a mere machine. The Di- 
vine influence is adapted to the nature of the soul. 
The Holy Spirit operates upon the understanding, 
affections, and will, according to the essential prop- 
erties and laws of each, and without doing violence 
to the principles of man's intelligent and moral na- 
ture. Divine agency, though above our comprehen- 
sion, is, nevertheless, real and consistent with human 
freedom. Sinners are perfectly conscious, that in the 
change effected in regeneration, they are free from 
compulsion, and exercise a perfect moral agency. 

Q. 10. Is the influence of the Holy Spirit in re- 
generation special or common? 

A, It is special. That it is not common every 
day's experience proves. Were this the case, all 
men would be regenerated. This, however, is very 
far from being the fact. That it is special is evi- 
dent, because it is imparted to some and not to oth- 
ers, and because it produces effects which are not 
common to mankind in general. It is often called 
irresistible, not in the sense of unresisted, but in the 
sense of overcoming all resistance ; God makes the 
subjects of it willing in the day of His power. The 



John i. 13. Which were born not of blood, nor of the will of the 
flesh, nor of the will of man, but of God. — Tit, iii. 5. Not by 
works of righteousness which we have done, but according- to 
his mercy he saved us, by the washing of regeneration, and re- 
newingfof the Holy Ghost. 

{g) Rom. ix. 16. So then it is not of him that willeth, nor of 
him that runneth, but of God that showeth mercy.— -1 Cor. iii. 
6, 7. I have planted, Apollos watered j but God gave the 
increase. So then neither is he that planteth anything, neither 
he that watereth ; but God that giveth the increase. — James i. 
J 8. Of his own will begat he us with the word of truth, that we 
should be a kind of first-fruits of his creatures. 



SYSTEM OF DIVINITY. 



75 



common influence of the Spirit, to whatever degree 
extended, leaves the heart unwilling to be saved upon 
the terms of the Gospel ; but His special influence, 
however low in degree, makes the heart willing to 
accept of his salvation, (h) 

Q. 11. Why is the influence of the Spirit neces- 
sary to change the heart ? 

A. Not because man has not a capacity, that is, 
all the natural faculties requisite ; but because he will 
not receive and obey Christ. It is his disaffection to 
God, and his unwillingness to do his duty, which ren- 
der the influences of the Spirit necessary. This ne- 
cessity, therefore, so far from excusing his impeni- 
tence, is the strongest evidence of his criminality. («) 

Q. 12. Is man active, or passive, in regeneration ? 

A. In one sense he is active, and in another sense 
he is passive. He acts freely, while he is acted upon 
by the Holy Spirit. There is a sort of coincidence in 
the divine and human agencies, though not, in strict- 
ness of language, a co-operation. This is evident 
from the consideration, that man is required to make 
himself a new heart, and that God gives the new 
heart, (j) 

Q. 13. Vv hat are the evidences of regeneration ? 

A. Little or no evidence of regeneration is to be 
derived from an apprehended ability to specify the 
time, place, manner, and other circumstances of the 
change. The principal evidences are, 1. A heart- 
felt sense that the doctrines of the Bible are true 



(h ) Ps. ex. 3. Thy people shall be willing in the day of thy 
power, in the beauties of holiness from the womb of the morning- 1 
thou hast the clew of thy youth. 

(i) John v. 40. And ye will not come to me. that ye might 
have life. 

[J) Ezek. xviii. 31. Cast away from you all your transgres- 
sions, whereby ye have transgressed ; and make you a new 
heart and a new spirit ; for why will ye die. O house of Israel ? 
— Ezek. xxxvi. 26. A new heart also will I give you, and a 
new spirit will I put within you, and I will take away the stony 
heart out of your flesh, and I will give you an heart of flesh. — 
Philip, ii. 12, 13. Work out your own salvation with fear and 
trembling- j for it is God which worketh in you, both to will and 




76 



THEOLOGICAL CLASS BOOK. 



and excellent ; 2. A delight in religious company 
and conversation ; 3. Enjoyment in public, private, 
and secret worship ; 4. Pleasure in reading the Bi- 
ble and other religious books, and in meditating upon 
divine subjects ; 5. Joy at the prosperity of Zion, 
and a desire that the cause of Christ should flourish 
and triumph ; 6. Humility and meekness in deport- 
ment ; 7. Benevolence to all men, and love of com- 
placency towards Christians ; 8. Hatred of sin and 
love of holiness, and a supreme and habitual desire 
after it ; and 9. Obedience to the commands of God 
in daily life, (k) 

Q. 14. Do the renewed in heart ever entertain 
doubts of their regeneration ? 

A, They do ; and their doubts arise either, 1. From 
their not understanding in what regeneration con- 
sists; or 2. From the great remaining sinfulness of 
their hearts ; or 3. From the weakness of their Chris- 
tian graces ; or 4. From misjudgment respecting the 
nature of their religious ; affections ; or 5. From con- 
stitutional melancholy or infirmity. But when un- 
der these doubts, it becomes Christians to examine 



{k\ John iii. 8. The wind bloweth where it listeth, and thou 
nearest the sound thereof, but canst not tell whence it cometh, 
and whither it goeth : so is every one that is born of the Spirit. 
— Rom. vhi. 14. 16. For as many as are led by the Spirit of 
God, they are the sons of God. The Spirit itself beareth wit- 
ness with our spirit, that we are the children of God. — Mai. iii. 
16. Then they that feared the Lord spake often one to another. 
— Ps. lxxxiv. 2. My soul longeth, yea, even fainteth for the 
courts of the Lord ; my heart and my flesh crieth out for the 
living God. — Ps. cxix. 97. O how love I thy law ! it is my med- 
itation all the day. — Ps. cii. 14. For thy servants take pleasure 
in her stones, and favor the dust thereof. — Matt. xi. 29. Take 
my yoke upon you, and learn of me ; for I am meek and lowly 
in heart. — Mark xii. 31. And the second is like, namely, this, 
Thou shalt love thy neighbor as thyself. — 1 John iii. 14. We 
know that we have passed from death unto life, because we love 
the brethren. He that loveth not his brother abideth in death. — 
Rom. vii. 24. O wretched man that I am ! who shall deliver 
me from the body of this death ? — 1 John iii. 10. In this the 
children of God are manifest, and the children of the devil ; 
whosoever doth not righteousness is not of God, neither he that 
loveth not his brother. — 2 John ii. 3. And hereby we do know 
that we know him, if we keep his commandments , 



SYSTEM OF DIVINITY. 



77 



themselves by the evidences of their being religious, 
to be much in prayer to God for more spiritual light 
and life, and to live nearer to Him in holy obedience. 

Q. 15. At what time of life do the greater part 
of Christians experience religion ? 

A. Much the greatest number, no doubt, are re- 
newed in youth, or the younger part of life, though 
some are regenerated in infancy, some in manhood, 
and a few in old age. 

CHAPTER XIV. 
Holy Love. 

Q. 1. How is holy love distinguished ? 

A. It is distinguished into love of benevolence, 
and love of complacency, according to the object on 
which it terminates. 

Q. 2. What is meant by love of benevolence ? 

A. Desire for the happiness of percipient beings, 
or beings susceptible of pleasure. 

Q. 3. In what proportion should the love of be- 
nevolence be exercised towards beings susceptible 
of happiness ? 

A. The proportion should be according to their 
capacity for happiness, other things being equal. God 
is to be loved more than all His creatures, because 
of the infinitude of His being. Our fellow men are 
to be loved as we ought to love ourselves. This be- 
nevolent affection will act most vigorously towards 
those who are most in view, and with whom we are 
most conversant and most connected, because of the 
relation thus sustained, and the duties thence aris- 
ing, (a) 

Q. 4. By what property is this love of benevolence 
distinguished ? 



(a) Mark xii. 30, 31. And thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy mind, 
and with all thy strength. This is the first commandment. And 
the second is like, namely, this, Thou shalt love thy neighbor 
as thyself 

7* 



76 THEOLOGICAL CLASS book. 

A, True benevolence is disinterested ; that is, it 
does not regard our own private interest merely, but 
fixes also upon the welfare of others, and is exercised 
towards all beings susceptible of pleasure in propor- 
tion to their intrinsic, relative, and comparative worth 
and importance in the scale of existence. 

Q. 5. How is disinterested benevolence or affec- 
tion regarded by mankind in general ? 

A. It is applauded by most men, but exercised by 
only a few. 

Q. 6. What is meant by love of complacency ? 

A, Delight in beings for their goodness or holi- 
ness. Of this kind is the love of God to His holy 
creatures, and their love towards Him, and towards 
each other. In this love is included the fraternal 
affection of Christians towards one another on ac- 
count of their holiness. 

Q. 7. What is the ground of distinction between 
love of benevolence and love of complacency ? 

A, This is the ground of distinction ; when it has 
for its object the good of others, it is called love of 
benevolence ; when it has for its object true moral 
excellence, it is called love of complacency. Thus 
every being susceptible of pleasure is a proper ob- 
ject for the love of benevolence, and a being that is 
holy is a proper object for the love of complacency ; 
and a being susceptible of pleasure, possessed of ho- 
liness, is a proper object both for the love of benevo- 
lence and complacency. 

Q. 8. Are all mankind bound to exercise this holy 
love ? 

A, They are ; as obedience to the moral law and 
conformity to God. This duty is enjoined by reason 
and revelation, (b) 

(b) Rom. xiii. 10. Love worketh no ill to his neighbor; there- 
fore love is the fulfilling of the law. — 1 John iv. 8. He that 
loveth not, knoweth not God ; for God is love. — Matt. v. 43 — 45. 
Ye have heard that it hath been said, Thou shalt love thy neigh- 
bor, and hate thine enemy. But I say unto you, Love your 
enemies, bless them that curse you, do good to them that hate 
you, ana pray for them that despiteftdly use you, and persecute 
you, that ye may be the children of your Father which is ia 



SYSTEM OF DIVINITY. 



79 



Q. 9. How ought this holy love to be viewed by 
all intelligent beings ? 

A. It ought to be viewed as most excellent and 
lovely, and as constituting the true glory of men, of 
angeis, and of Jehovah himself. 



CHAPTER XV. 
Repentance, 

Q. 1. What is true evangelical repentance ? 

A, It is turning from sin to holiness ; and implies 
a sense and hatred of sin, and a sense and love of 
holiness ; and is attended ordinarily with hope of 
forgiveness and favor through the merits of the Re- 
deemer ; and is followed by obedience. It implies 
love to the character, law and gospel of God, and has 
particular respect to sin as its object. This repent- 
ance, therefore, does not consist in any of the natural 
affections, such as gratitude, remorse, fear of punish- 
ment, pity, and sympathy. These, though given for 
wise and benevolent purposes, constitute no part of 
true repentance, (a)* 

heaven j for he maketh his sun to rise on the evil and on the 

food, and sendeth rain on the just and on the unjust. — Ps. xi. 7. 
or the righteous Lord loveth righteousness ; his countenance 
doth behold the upright. — Is. xliii. 4. Since thou wast precious 
in my sight, thou hast been honorable, and I have loved thee. — 
Matt. xxii. 37 — 39. Jesus said unto him, Thou shalt love the 
Lord thy God with all thy heart, and with all thy soul, and 
with all thy mind. This is the first and great commandment. 
And the second is like unto it, Thou shalt love thy neighbor 
as thyself. — John xiii. 34, 35. A new commandment I give 
unto you, that ye love one another ; as I have loved you, that 
ye also love one another. — 1 Pet. ii. 17. Love the brother- 
hood.— Rom. xii. 10. Re kindly affectioned one to another with 
brotherly love ; in honor preferring one another. — Phil. ii. 3, 4. 
Let nothing be done through strife or vain glory ; but in lowli- 
ness of mind, let each esteem other better than themselves. 
Look not every man on his own things, but every man also on 
the things of others. 

(a) Joel ii. 12, 13. Therefore also now saith the Lord, 



* Repentance, according to the original word, used in the Serip- 
iures, means change of mind ; coming to one's sense*. 



60 



THEOLOGICAL CLASS BOOK. 



Q. 2. What is legal repentance ? 

A. It is that sorrow for sin, which arises princi- 
pally from the consideration, that it exposes to pun- 
ishment, and which does not imply hating and for- 
saking sin. or loving and practising holiness. Such 
was the repentance of Judas. It is true his repent- 
ance was real and not feigned, was deep and dis- 
tressing, was attended with full conviction of guilt, 
frank confession of it, and external reformation in 
part ; but it arose not from true love to God and 
hatred to sin, but from selfishness and fear of punish- 
ment. Such, too, is often the repentance of thieves 
and murderers, when detected and brought to jus- 
tice. They sorrow for the consequences of sin, but 
not for sin itself, (b) 

Q. 3. What are the motives to repentance r 

JL 1. Repentance is reasonable. Shi is base, 
dishonorable and hateful to God. a violation of His 
law, opposition to the good of His moral kingdom. 
If permitted, it would dethrone Him. and subvert 
the benevolent end of His government. And it does 
actually involve its subjects in misery in the present 
life. These considerations are an argument in favor 

Turn ye even to me with all your heart, and with fasting, and 
with weeping, and with mourning. And rend your heart, and 
not your garments, and turn unto the Lord your God : for he 
is gracious and merciful, slow to anger, and of great kindness, 
and repenteth him of the evil. — Ezek. xiv. 6, Therefore say 
unto the house of Israel. Thus saith the Lord God, Repent and 
turn yourselves from your idols, and turn away your faces from 
all your abominations. — Ezek. xxxvi. 31. Then shall ye remem- 
ber your own evil ways, and your doings that were not good, 
and shall loathe yourselves in your own sight, for your iniquities, 
and for your abominations. — Is. !v. 7. Let the wicked forsake 
his way*, and the unrighteous man his thoughts ; and let him 
return "unto the Lord, and he will have mercy upon him: and to 
our God. for he will abundantly pardon. 

(b) Matt, xxvii. 3 — 5. Then Judas, which had betrayed him. 
when he saw that he was condemned, repented himself, and 
brought again the thirty pieces of silver to the chief priests and 
elders, saving, I have sinned in that I have betrayed the inno- 
cent blood. And they said. What is that to us ? see thou to 
that. And he ca^t down the pieces of silver in the temple, and 
departed, and went and hanged himself. 



SYSTEM OF DIVINITY. 



81 



of repentance, and show that it is reasonable. 2» 
Repentance is an indispensable prerequisite to pardon 
and salvation. The promises are made to the peni- 
tent, and the threatenings are denounced against the 
impenitent. This consideration is a motive to repent- 
ance, (c) 3. The duty of repentance is much incul- 
cated by God in His\vord. (d) — All men, therefore, 
everywhere, and in all circumstances, ought to re- 
pent — to repent generally, and particularly. Chris- 
tians, as they sin daily, need to repent daily. 

Q. 4. Isrepentance man's immediate duty ? 

A. It is. If he may remain impenitent, and not 
sin in doing it one day, he may two ; and if two, he 
may a year ; and if a year, he may during life, and 
to 'all eternity. But none will pretend this. To 
neglect this duty for the shortest time is, therefore, 
criminal, (e) 

(c) Acts iii. 10. Repent ye, therefore, and be converted; 
that your sins may be blotted out, when the times of refreshing 
shall come from the presence of the Lord. — Is. iv. 7. Let the 
wicked forsake his way, and the unrighteous man his thoughts ; 
and let him return unto the Lord, and he will have mercy upon 
him; and to our God, for he will abundantly pardon. — Luke 
xiii. 3. I tell you, Nayj but except ye repent, ye shall all 
likewise perish. 

{d) Matt. iv. 17. From that time Jesus began to preach, and 
to say, Repent, for the kingdom of heaven is at hand. — Acts 
xxvi. 20. But showed first unto them of Damascus, and at 
Jerusalem, and throughout all the coasts of Judea, and then to 
the Gentiles, that they should repent and turn to God, and do 
works meet for repentance. — Luke xxiv. 47. And that re- 
pentance and remission of sins should be preached in his name 
among all nations, beginning at Jerusalem. — 3Iark vi, 12, And 
they went out, and preached that men should repent.*— Acts 
xx. 21. Testifying both to the Jews and also to the Greeks, 
repentance towards God, and faith towards our Lord Jesu* 
Christ. 

(e) Acts xvii, 30. And the times of this ignorance God 
winked at; but now commandeth all men everywhere to 
repent. — Ps. cxix. 59, 60. I thought on my ways, and turned 
my feet unto thy testimonies. 1 made haste, and delayed not 
to keep thy commandments. — Heb. iii. 7, 8. Wherefore as 
the Holy Ghost saith, To-day, if ye will hear his voice, harden 
not your hearts, as in the provocation, in the dav of temptation 
in the wilderness. 



THEOLOGICAL CLASS BOOK. 



Q. 5. Is the time for repentance limited ' to the 
present life ? 

A. It is. There is no space for repentance in 
the world to come. (/) 

Q. 6. Is the strength of the exercises of repent- 
ance alike in all Christians ? 

A. It is not. The strength of penitential sor- 
row is different in different persons. This is owing 
sometimes to natural or constitutional feelings, and 
sometimes to the different operations of the Holy 
Ghost. 

Q. 7. Is the Divine agency concerned in the 
repentance of the sinner ? 

A. It is. While it is man who repents, it is God 
who gives him repentance, (g) 

Q. 8. What exercises of mind usually precede 
repentance ? 

A. 1. Meditation upon the majesty and moral 
excellence of God ; 2. the comparing of one's con- 
duct with the requirements of His law ; 3. reflection 
upon His goodness and mercy, and His justice as 
displayed in the sufferings of Christ ; 4. the consid- 
ering of the future misery of the finally impenitent ; 
5. remorse, conviction of sin, and anticipation of the 
wrath which awaits the ungodly. 

Q. 9. What is the evidence of true evangelical 
repentance ? 

A. It is reformation in manners, or the perform- 
ance of Christian duties. The subjects of it will 
bring forth fruits meet for repentance, (h) 



(/) Eccles. ix. 10. Whatsoever thy hand findeth to do, do 
it with thy might; for there is no work, nor device, nor knowl- 
edge, nor wisdom, in the grave whither thou goest.— Rev. xxii. 
11. He that is unjust, let him be unjust still; and he which is 
filthy, let him be filthy still ; and he that is righteous, let him 
be righteous still ; and he that is holy, let him be holy still. 

{g) 2 Tim. ii. 25. In meekness instructing those that oppose 
themselves ; if God peradventure will give them repentance to 
the acknowledging of the truth.— Acts v. 31. Him hath God 
exalted with his right hand to be a Prince and a Saviour, for 
to give repentance to Israel, and forgiveness of sins. 

(h) 2 Cor. vii. 11. For behold this self-same thing, that ye 



SYSTEM OF DIVINITY. 



83 



Q. 10. What effect does the repentance of sin- 
ners on earth have upon the inhabitants of heaven ? 

A. It produces holy joy. They greatly rejoice 
when sinners are brought into the kingdom of the 
Redeemer, (i) 



Q. 1. What is true evangelical faith ? 

A. It is that full belief in the truth of the Divine 
testimony concerning Jesus Christ, which implies an 
assent of the understanding, and an entire consent 
and approbation of the heart to it, and which induces 
the soul to place implicit confidence in Him as the 
true Messiah — as the Saviour of men. Another 
definition of faith may be, An assent to the truth of 
Scripture upon the authority of God, accompanied 
with feelings of heart corresponding to the nature of 
the truths believed. A shorter definition of faith 
may be, Cordial confidence in God through Jesus 
Christ, (a) 

Q. 2. Is the true faith of the Gospel expressed 
by different phrases in the Scriptures ? 



sorrowed after a godly sort, what carefulness it wrought in you, 
yea, what clearing of yourselves, yea, what indignation, yea, 
what fear, yea, what vehement desire, yea, what zeal, yea, 
what revenge! in all things, ye have approved yourselves to 
be clear in this matter.— Matt. iii. 8. Bring forth, therefore, 
fruits meet for repentance. 

(i) Luke xv. 7. I say unto you, that likewise joy shall be in 
heaven over one sinner that repenteth, more than over ninety 
and ninejust persons, which need no repentance. 

(a) 1 John v. 10. He that believeth on the Son of God hath 
the witness in himself ; he that believeth not God, hath made 
him a liar 5 because he believeth not the record that God save 
of his Son. — Is. xxvi. 4. Trust ye in the Lord forever 5 for in 
the Lord Jehovah is everlasting strength. — Heb. xi. 1. Now 
faith is the substance of things hoped for, the evidence of things 
not seen. — Rom. x. 10. For with the heart man believeth unto 
righteousness.— Gal. v. 6. For in Jesus Christ neither circum- 
cision availeth anything, nor uncircumcision 3 but faith Avhich 
worketh by love. 



CHAPTER XVL 
Faith. 



84 



THEOLOGICAL CLASS BOOK. 



A, It is ; such as ' knowing the truth',' 6 coming 
to the knowledge of the truth,' 'receiving Christ,' 
* trusting in Him,' 6 looking to Him,' ' coming to Him,' 
and 'believing in Him.' These phrases all denote 
saving faith. 

Q. 3. What is a false faith in relation to Gospel 
truth ? 

A, It is holding the truths of the Gospel in un- 
righteousness, or the merely assenting to the truths 
of Scripture, without any corresponding influence 
from them on the heart, (b) 

Q. 4. Are there any other kinds of faith ? * 

A. There is a historic faith, and the faith of 
miracles. 

Q. 5. What is historic faith ? 

A. It is a simple speculative belief in historic 
records, (c) 

Q. 6. What is a miraculous faith ? 

A, It is the firm belief or persuasion produced by 
the Spirit of God, of being able, by the Divine power, 
to work a miracle, or that another can work a 
miracle, (d) 



(b) Rom. i. 18. For the wrath of God is revealed from 
heaven against all ungodliness and unrighteousness of men, 
who hold the truth in unrighteousness. — James ii. 19. Thou 
believest that there is one God ; thou doest well ; the devils 
also believe and tremble. — Acts viii. 13. 20, 21. Then Simon 
himself believed also, and when he was baptized, he continued 
with Philip, and wondered, beholding the miracles and signs 
which were done. But Peter said unto him, Thy money per- 
ish with thee, because thou hast thought that the gift of God 
may be purchased with money. Thou hast neither part nor 
lot in this matter ; for thy heart is not right in the sight of God. 

(c) Heb. xi. 3. Through faith we understand that the worlds 
were framed by the word of God, so that things which are seen 
were not made of things which do appear. — James ii. 17. Even 
so faith, if it hath not works, is dead, being alone. 

(d) Matt, xviii. 20. And Jesus said unto them, Because of 
your unbelief 5 for verily I say unto you, If ye have faith as a 
grain of mustard-seed, ye shall sav unto this mountain, Remove 
hence to yonder place, and it shall remove ; and nothing shall 
be impossible unto you. — Acts xiv. 9, 10. The same heard Paul 
speak ; who steadfastly beholding him, and perceiving that he 
had faith to be healed, said with a loud voice,. Stand upright 



SYSTEM OF DIVINITY. 



85 



Q. 7. Who were the subjects of miraculous faith ? 

A, The prophets, apostles, and some of the primi- 
tive Christians. 

Q. 8. How long did the faith of miracles continue ? 

A. It probably continued, in a greater or less de- 
gree, till the third century of the Christian Church. 

Q. 9. For what purpose was the faith of miracles 
given ? 

A. It was given to furnish indubitable evidence 
of the truth of Christianity. 

Q. 10. Is true evangelical faith important ? 

A. It is ; because it is an indispensable condition 
of eternal life, (e) 

Q. 11. Is faith a suitable and just condition of 
salvation ? 

A. It is ; because it honors God by bringing back 
the sinner to Him. ?>lan fell by disbelieving or dis- 
crediting God, and thereby greatly dishonored Him. 
He now rises by believing or crediting Him, and 
thereby honors Him. In this respect faith restores 
man to his original state. Faith, therefore, is the 
proper ground or condition of salvation. 

Q. 12. In what light is faith to be viewed in man's 
salvation ? 

A. Not as the meritorious ground of it ; but as 
that which unites the soul to Christ, and makes it 
a partaker of His benefits, and as the grand condition 
upon which salvation is bestowed. (/) 

on tlry feet. And he leaped and walked — 1 Cor. xiii. 2. And 
though I have the gift of prophecy, and understand all myste- 
ries, and all knowledge, and though I have all faith, so that I 
could remove mountains, and have not charity, I am nothing-. 

(e) Acts xvi. 30, 31. And brought them out, and said, Sirs, 
what must I do to be saved 1 And they said, Believe on the 
Lord Jesus Christ, and thou shalt be saved, and thy house. — 
Acts x. 43. To him give all the prophets witness, that through 
his name whosoever believeth on him shall receive remission of 
sins. — Mark xvi. 16. He that believeth and is baptized shall be 
saved j but he that believeth not shall be damned.— -John xx. 31. 
But these are written, that ye might believe that Jesus is the 
Christ, the Son of God j and that believing ye might have life 
through his name. 

(/) Eph. ii. 8. For by grace are ye saved through faith. — 
8 



86 THEOLOGICAL CLASS BOOK. 

Q. 13. Is man voluntary in the exercise of faith ? 

A. He is. While faith *is the gift of God, it is the 
voluntary act of man. (g) 

Q. 14. In what way is faith produced, continued, 
increased, and strengthened ? 

A. Ordinarily by the preached Gospel, the sacra- 
ments, prayer, and the other means of grace, (h) 

Q. 15. What is the fruit and evidence of true 
evangelical faith ? 

A. Obedience to God, and benevolence to men. 
Good works are the principal characteristic of Gospel 
faith, and flow from it as naturally as streams do from 
their fountain. (?') 

Q. 16. Is faith without works of any avail to sal- 
vation ? 

At. It is not. It is merely spec illative, dead, and 
wholly delusive to the soul, (j) 

Q. 17. Will a person's merely believing that his 
sins are forgiven, that Christ died for him in particu- 
lar, and that he shall be saved, warrant him in th« 
confidence that he possesses saving faith? 

A. Certainly not. These are by no means the 
direct objects of true faith. If a person has not love 
to God and man, and obedience to the Divine precepts, 
he should wholly distrust his faith. 



Mark xvi. 1(5. He that believcth and is baptized shall be saved ; 
bat he that believeth not shall be damned. 

(g) Eph. ii. 8. For by grace are ye saved through faith 3 and 
that not of yourselves ; it is the gift of God. — Heb. xii. 2. Look- 
ing unto Jesus, the author and finisher of our faith. 

(h) Rom. x. 14. 17. How then shall they call on him. in whom 
they have not believed ? and how shall they believe in him. of 
whom they have not heard ? and how shall they hear without a 
preacher ? So then faith cometh by hearing, and hearing by 
the word of God. 

(?) James ii. 21—2-4. "Was not Abraham our Father justified 
by works, when he had offered Isaac his son upon the altar 1 
Seest thou how faith wrought with his works, and by works was 
faith made perfect ? And the scripture was fulfilled which saith, 
Abraham believed God. and it was imputed unto him for righ- 
teousness j and he was called the Friend of God. Ye see then 
how that by works a man is justified, and not by faith only. 

(j ) James ii. 17. Even so faith, if it hath not works, is dead, 
being alone. 



SYSTEM OF DIVINITY. 



£7 



Q. 18. Was the faith of the Patriarchs an?? 
Prophets of the same nature with the faith of Chris- 
tians in the present day ? 

A. It was, though attended with this circumstan- 
tial difference — the former believed in Christ as the 
Messiah who was to come : the latter believe in Him 
as the Messiah who has come. It may be observed, 
too, that the faith of those who live under the 
Gospel dispensation is probably more enlarged, as 
embracing more objects, and more distinctly under a 
clearer and fuller revelation, than the faith of the 
saints of old. 



CHAPTER XVII. 
Justification. 

Q. 1. What is meant by evangelical justification ? 

A. It means God's acceptance of a sinner. This 
implies the pardon of sin and the accounting of him 
righteous. It does not make him really holy or just, 
but only declares, or considers him, in the eye of the 
law, to be holy or just, aud treats him, as it respects 
a future statp, as though he had never sinned, (a) 

Q. 2. What is the difference between legal and 
evangelical justification ? 

A. Legal justification is justification according to 
the strict demands of the law. Holy angels are 
justified upon strict legal principles. So might man- 
kind be, had they never sinned. But, being sinful, 
they can never be justified fey deeds or works of law, 
ceremonial, judicial, or moral. Every attempt, there- 
fore, at justification by law, is fruitless, and an attempt 



(a) Eph. i. 6. 7. To the praise of the glory of his grace, 
wherein he hath made us accepted in the Beloved. In whom 
we have redemption, through his blood, the forgiveness of sins, 
according to the riches of his grace. — Rom. v. 9. 3Iuch more 
then, being now justified by his blood, we shall be saved from 
wrath through him. — Acts xiii. 38, 39. Be it known unto you, 
therefore, men and brethren, that through ihis man is preached 
unto you the forgiveness of sins. And by him all that believe 
arc justified from all things, from which ye could not be justified 
by the law of Moses. 



88 



THEOLOGICAL CLASS BOOK. 



to detract from the grace of God, and the honor of 
Christ, to exalt man and annihilate the salvation of 
the Gospel. Evangelical justification is justifica- 
tion, not on account of personal inherent righteous- 
ness, but on account of the righteousness or merit of 
Christ, which has commonly been called imputed 
righteousness. Man under the Gospel is justified as 
ungodly — as sinful, though not as impenitent or un- 
believing ; for repentance and faith are indispensable 
conditions of forgiveness, (b) 

Q. 3. In what way is the sinner justified ? 

A. By grace through faith. Grace provided the 
plan of justification, and revealed it in the Gospel ; 
grace absolves the sinner, and reckons him righteous. 
But this is done not for, but through faith. Faith is 
that by which a sinner receives justification. Faith 
accepts Christ, or His atonement, or righteousness, and 
is thus counted for righteousness. Thus the grace 
of God is the source, the righteousness or atonement 
of Christ the ground, and faith the recipient, of jus- 
tification, (c) 

(b) Rom. iv. 3—7. For what saith the Scripture ? Abraham 
believed God, and it was counted unto him for righteousness. 
Now to him that worketh is the reward not reckoned of grace, 
but of debt. But to him that worketh net , but believeth on him 
that justifieth the ungodly, his faith is counted lor righteousness. 
Even as David also describeth the blessedness of the man, unto 
whom God imputeth righteousness without works ; saying, Bless- 
ed are they whose iniquities are forgiven, and whose sins an; 
covered. — Rom. iii. 20. 28. Therefore by the deeds of the law 
there shall no flesh be justified in his sight, for by the law is 
the knowledge of sin. Therefore we conclude, ihat a man is 
justified by faith, without the deeds of the law. 

(c) Gal. ii. 1G. 21 . Knowing- that a man is not justified by the 
works of the law, but by the faith of Jesus Christ, even we have 
believed in Jesus Christ, that we might be justified by the faith 
of Christ, and nut by the works of the law 5 for by the works of 
the law shall no flesh be justified. I do not frustrate the grace 
of God 3 for if righteousness come by the law, then Christ is dead 
in vain. — Rom. iii. 24. Joeing - justified freely by his grace, 
through the redemption that is in Jesus Christ. — Rom. v. 1. 
Therefore being justified by faith, we have peace with God, 
through our Lord Jesus Christ.— Rom. iii. 22. Even the right- 
eousness of God, which is by faith of Jesus Christ unto all, and 
upon all them that believe ; for there is no difference. — Phil. iii. 



SYSTEM OF DIVINITY. 



89 



Q. 4. At what time is the sinner justified ? 

A. He is justified upon the first act of true evan- 
gelical faith — his past sins are all forgiven, and the 
covenant, in which he has now become personally 
interested, secures his voluntary application by faith 
to the blood of Christ for the pardon of his future 
sins, which will be forgiven when he so applies, and 
not before. 

Q. 5. In what light are good works to be viewed 
in justification ? 

A. They are to be viewed only as an expression 
of true faith, and an evidence of justification. Man- 
kind are not justified by works, nor partly by works 
and partly by faith, but wholly by faith, (d) 

Q. 6. Is there any discordance between the sen- 
timents of Paul and James, respecting the doctrine 
of justification ? 

A. No ; they perfectly agree. Paul wrote against 
those who held to justification by works or deeds of 
law, and who objected to justification by faith ; and 
James wrote against those who believed in justifica- 
tion by a faith that was merely speculative, or by an 
assent of the understanding which was not attended 
with the consent of the heart, and with good works. 
Hence Paul taught, that a man was justified not by 
works, but by faith, but he meant that faith which 
works by love, and constrains to obedience ; and 
hence James taught that a man was not justified by 
faith, meaning a mere speculative faith, but by works, 
and by these only as evidence of that operative faith 
which is the sole condition, or instrumental cause of 
justification, (e) 



9- And be found in him. not having- mine own righteousness, 
which is of the law, but that which is through the faith of Christ, 
the righteousness which is of God by faith. — Gal. hi. H. But 
that no man is justified by the law in the sight of God, it is evi- 
dent ; for the just shall live by faith. 

{d) Rom. iii. 20. 28. Therefore by the deeds of the law there 
shall no flesh be justified in his sight." for by the law is the knowl- 
edge of sin. Therefore we conclude, that a man is justified by 
faitn, without the deeds of the law. 

(e) Rom. iii. 26, 27. 28. 30, 31. To declare, I say , at this time 



THEOLOGICAL CLASS BOOK. 



Q. 7. Does the method of justification hy faith 
make void the law, and tend to licentiousness ? 

A. Most certainly not. But it establishes the law, 
by presenting the highest motives to love and obedi- 
ence, and opposes all antinomian or licentious senti- 
ments and practices. Faith in its nature is holy, and 
is productive of practical godliness ; and justification 
by it excludes all boasting, and exalts free grace ; 
while justification by works fosters a spirit of pride 
and vain glory, (f) 

Q. 8. Who is the author of justification ? 

A. God. The Father appoints the way, and gives 
His Son to prepare it. The Son sustains the law by 
enduring its curse, and thus provides a righteousness. 
The Holy Spirit makes known the way, and induces 
the sinner to comply with it. And then God wholly 
absolves the believing sinner frcm punishment in a 
future state, and treats him as though he had never 
sinned. 

Q. 9. What are the effects of justification upon 
those who are justified ? 

A. Peace and happiness from God, acceptable 
approaches to Him in religious duties, and a hope of 
everlasting life. And the enjoyment of these is pre- 
sumptive evidence of the believer's justified state. 

Q. 10. Is the doctrine of justification by faith to 
be viewed as important ? 

his righteousness ; that he might be just, and the justifier of him 
which believeth in Jesus. \\ here is boasting then ? It is ex- 
eluded. By what law ? of works ? Nay ; but by the law of 
faith. Therefore we conclude, that a man is justified by faith, 
without the deeds of the law. Seeing it is one God which 
shall justify the circumcision by faith, and uncircumcision 
through faith. Do we then make void the law through 
faith? God forbid 5 yea, we establish the law. — James 
ii. 20 — 24. But wilt thou know, O vain man, that faith 
without works is dead ? "Was not Abraham our father justified 
by works, when he had offered Isaac his son upon the altar? 
Seest thou how faith wrought with his works, and by works was 
faith made perfect ? And the scripture was fulfilled which 
saith, Abraham believed God, and it was imputed unto him for 
righteousness ; and he was called the Friend of God. Ye see 
then how that by works a man is justified, and not by faith only. 

( f) Rom. iii. 31. Do we then make void the law through 
faith 1 God forbid ; ye«. we establish the law. 



SYSTEM OF DIVINITY. 



91 



A. It should be considered as all important. It 
was clearly taught and maintained by the primitive 
Christians, and by the Reformers, as vital to the sys- 
tem of religion once delivered to the saints. It affects 
more or less all the doctrines, experience, and prac- 
tice of Christians. Paul says to the Galatians, that 
those who denied it taught another gospel, and he 
pronounced a wo upon them, (g) 



CHAPTER XVIII. 

Perseverance, 

Q. 1. What is meant by the perseverance of the 
saints ? 

A. I. By it is meant, negatively, 1. Not that none 
who profess religion will fall away and perish. Hyp- 
ocrites may, and unless renewed by the Holy Spirit 
will, apostatize, as did Alexander, Hymeueus, Philetus, 
and Judas: 2. Not that saints never fall into sin. 
They sin daily, and, sometimes, most awfully, as did 
David, Solomon, and Peter, and thereby fall under 
God's fatherly displeasure : 3. Not that saints in them- 
selves or of themselves will persist in holiness. The 
best believers, if left to themselves, would certainly 
apostatize and perish. There is nothing in the nature 
of regeneration or holiness to prevent it : 4. Not that 
saints will uniformly increase in holiness, and enjoy 
the consolations and hopes of religion. Christians 
sometimes are stationary, sometimes backslide, and 
sometimes lose the comforts of religion, and sink into 
the depths of despondency : 5. Not that those who 
are once justified will be saved, whether they con- 
tinue in holiness through life or not. None will be 

(g) Gal.ii. 16. Knowing that a man is not justified by the 
works of the law, but by the faith of Jesus Christ, even we have 
believed in Jesus Christ, that we might be justified by the faith 
of Christ, and not by the works of the law; for by the works of 
the law shall no flesh be justified. — Gal? i. 8. But though we, or 
an angel from heaven, preach any other gospel unto you than 
that which we have preached unto you, let him be accursed. 



m 



THEOLOGICAL CLASS LOOK. 



saved but those who endure to the end : 6\ Not that 
saints will persevere in godliness without their own 
exertions. Perseverance is theirs, and every exercise 
of heart and action of life is theirs : But, II. By the 
perseverance of saints is meant, positively, that all 
who are truly regenerated hy the Spirit of God, will 
he preserved from total and final apostasy from the 
state of grace, and will persevere in holiness unto 
the end of life, and be saved. They will continue in 
a state -of grace till they arrive at a state of glory. 
God will preserve them through faith unto salvation. 
There is an inseparahle connection between the first 
exercise of true faith and eternal life. This is what 
is meant by the perseverance of the saints. 

Q. 2. How does it appear, that the doctrine of the 
saints' perseverance is true ? 

A. From the Sacred Scriptures. The Bible no- 
where asserts, that any saints will totally and finally 
apostatize. It does not mention a single instance of 
a real saint's apostatizing. But it teaches the doc- 
trine, that the saints will persevere, by passages which 
expressly declare it or imply it. In fact, all the other 
doctrines of grace imply the truth of this, (a) 

(a) 1 John ii. 19. They went out from us, but they were not 
of us for if they had been of us. they would no doubt have con- 
tinued with us 3 but they went out that they might be made 
manifest , that they were not all of us. — Matt. vii. 22, 23. Many 
will say to me in that day. Lord, Lord, have we not prophesied in 
thy name? and in thy name have cast out devils ? and in thy name 
done many wonderful works ? And then will I profess unto 
them, I never knew you 5 depart from me, ye that work iniquity. 
— Heb. vii. 25. Wherefore he is able also to save them to the 
uttermost, that come unto God by him, seeing he ever liveth to 
make intercession for them. — Rom. viii. 38, 59. For I am per- 
suaded, that neither death, nor life, nor angels, nor principalities, 
nor powers, nor thing's present, nor things to come, nor height, nor 
depth, nor any other creature, shall be able io separate us from 
the love of God which is in Christ Jesus our Lord. — John xiv. 
16, 17. And I will pray the Father, and he shall give you an- 
other comforter, that he may abide with you lorever ; even the 
Spirit of truth, whom the«.workl cannot receive, because it seeth 
him not, neither knoweth him ; but ye know him ; for he dwell- 
eth with you, and shall be in you.~l John iii. 9. Whosoever 
is born of God doth not commit sin 3 for his seed remaineth in 



SYSTEM OF DIVINITY. 



93 



Q. 3. How do the saints persevere ? 

A. By the aids of Divine grace in the use of 
means which God has appointed* The use of means 
is as necessary in sanctitication as in regeneration. 
Man, as a moral being, never acts but in the view and 
under the influence of motives. 



him 5 and lie cannot sin, because he is born of God. — Eph. iv. 
30. And grieve not the Holy Spirit of God, whereby ye are 
sealed unto the day of redemption.— Jer. xxxi. 3. The Lord 
hath appeared of old unto me, saying". Yeaj I have loved thee 
with an everlasting - love ; therefore with loving kindness have 
I drawn thee. — 2 Tim. ii. 19. ^Nevertheless the foundation of 
God standeth sure, having this seal, the Lord knoweth them that 
are his. — Phil. i. 6. Being confident of this very thing, that he 
which hath begun a good work in you. will perform it until the 
day of Jesus Christ. — 2 Thess. hi.* 3. But the Lord is faithful, 
who shall establish you ; and keep you from evil.« — Jer. xxxii. 
40. And I will make an everlasting covenant with them, that I 
will not turn away from them to do them good 3 but I will put 
my fear in their hearts, that they shall not depart from me.— 
John xvii. 12. While 1 was with them in the world, I kept 
them in thy name 5 those that thou gavest me I have kept, and 
none of them is lost, but the son of perdition 5 that the Scrip- 
ture might be fulfilled. — John vi. 64. 70, 71. But there are some 
of you that believe not. For Jesus knew from the beginning 
who they were that believed not. and who should betray him. 
Jesus answered them, Have not I chosen you twelve, and one 
of you is a devil ? He spake of Judas lscariot, the son of Si- 
mon 3 for he it was that should betray him, being one of the 
twelve. — John vi. 37. 39. All that the Father giveth me shall 
come to me 3 and him that cometh to me I will in no wise cast 
out. For I came down from heaven, not to do mine own will, 
but the will of him that sent me. And this is the Father's will 
which hath sent me, that of all which he hath given me, I should 
lose nothing, but should raise it up again at the last day. — John 
x. 27 — 29. My sheep hear my voice, and I know them, and they 
follow me. And I give unto them eternal life; and they shall 
never perish, neither shall any man pluck them out of my hand. 
My Father which gave them me is greater than all 3 and none is 
able to pluck them out of my Fathers hand. — Ps. xxxvii. 23, 24. 
The steps of a good man are ordered by the Lord 3 and he delight- 
ethinhisway. Though he fall, he shall not be utterly cast down 3 
for the Lord upholdeth him with his hand. — 1 Pet. i. 4, 5. To an 
inheritance incorruptible, and undefiled, and that fadeth not away, 
reserved in heaven for you. Who are kept by the power of God 
through faith unto salvation, ready to be revealed in the last 
time. — Job xvii. 9. The righteous also shall hold on his way, 
and he that hath clean hands shall be stronger and stronger, 



94 



THEOLOGICAL CLASS BOOK. 



Q. 4. How ought persons who profess to have 
experienced a change of heart to view their experi- 
ence, if they do not persevere in the Christian life ? 

A. They ought to fear that their religious expe- 
rience is not genuine, but delusive. A person has 
no evidence of his being a Christian, any further than 
he lives the life of a Christian. 

Q. 5. Do the commands and exhortations to per- 
severe in holiness, and the warnings against apostasy 
given in Scripture, prove that saints may apostatize ? 

A. Certainly not. They only prove that they 
are liable in themselves to fall away, and show what 
w r ould be the consequence if they should apostatize ; 
not that they ever in fact do. It is in this light that 
those passages of Scripture are to be viewed which 
are usually brought to disprove the doctrine of the 
saints' perseverance. They are merely hypothetical, 
and were written to be used as means in securing the 
saints from apostasy. 

Q. 6. What effect is the doctrine of perseverance 
calculated to have upon saints ? 

A. It is calculated to excite them to the duty of 
self-examination, to console weak believers, and to 
encourage all to work out their salvation with fear and 
trembling, in the hope that it will finally be well with 
them. The certainty of the end does not supersede 
the necessity of means, but lays a foundation for the 
use of them. The doctrine of the saints' persever- 
ance in no sense tends to licentiousness. To the truth 
of this saints on earth and saints in heaven can attest. 



CHAPTER XIX. 

Death: 
Q. 1. What is death ? 

A. It is the extinction of animal life, and the sep- 
aration of soul and body. When this event takes 
place, the animal functions cease, the body becomes 
lifeless, and the soul enters the eternal world disem- 
bodied, or freed from its tenement of clay. 



SYSTEM OF DIVINITY 95 

Q. 2. Is death the portion of all men ? 

A. All have died to the present generation, Enoch 
and Elijah only excepted, and all that now live, and 
shall hereafter live, will die, except those who are 
alive on the earth at Christ's second appealing, who 
will he changed as to their hodies, and pass into eter- 
nity without seeing death, (a) 

Q. 3. Can death in any way be averted ? 

A. It cannot. Neither infancy, youth, manhood, 
health, strength, beauty, nor goodness, can resist its 
approach. But though there is a certainty of death, 
yet the time, manner, and other circumstances of it, 
are uncertain, {b) 

Q. 4. Would mankind have died if they had not 
sinned ? 

A. They would not ; but would probably have 
been translated to heaven at the close of their proba- 
tion, as were Enoch and Elijah. 



(a) Gen. iii. 19. In the sweat of thy face shalt thou eat bread, 
till thou return unto the ground ; for out of it wast thou taken ; 
for dust thou art, and unto dust shalt thou return. — Eccl. xii. 7. 
Then shall the dust return to the earth as it was ; and the spirit 
shall return unto God who gave it. — Heb. ix.27. And as it is ap- 
pointed unto men once to die, but after this the judgment. — Heb. 
xi. 5. By faith Enoch was translated, that he should not see 
death ; and was not found, because God had translated him ; 
for before his translation he had this testimony, that he pleased 
God. — 2 Kings ii. 11. And it came to pass, as the}" still went on 
and talked, that, behold, there appeared a chariot of fire, and 
horses of fire, and parted them both asunder; and Elijah went 
up by a whirlwind into heaven. — 1 Cor. xv. 51, 52. Behold I 
show you a mystery ; we shall not all sleep, but Ave shall all be 
changed. In a moment, in the twinkling of an eye, at the last 
trump ; for the trumpet shall sound, and the dead shall be raised 
incorruptible, and we shall be changed. 

(b) Eccles. viii. 3. There is no man that hath power over 
the spirit to retain the spirit 5 neither hath he power in the day 
of death ; and there is no discharge in that war 3 neither shall 
wickedness deliver those that are given to it. — Job xiv. 5. 
Seeing his days are determined, the number of his months are 
with thee, thou hast appointed his bounds that he cannot pass. 
— Job xxx. 23. For I know, that thou wilt bring me to death, 
and to the house appointed for all living. — James iv. 14. 
Whereas ye know not what shall be on the morrow. For 
what is your life ? it is even a vapor that appeareth for a little 
time 7 and then vanisheth away. 



96 



THEOLOGICAL CLASS BOOK. 



Q. 5. Who is the author of death ? 

A. God. It is effected hy His agency, (c) 

Q. 6. Why does God inflict death upon men ? 

A. He does it to display his justice, and because 
death, or some similar change, is necessary to an 
introduction into the future world* 

Q. 7. What are the effects of death upon the hu- 
man race ? 

A, It puts a period to all their earthly connections, 
possessions, honors, joys, and sorrows, and to their 
probationary state ; levels all distinctions between 
the rich and the poor, high and low, bond and free ; 
and introduces its subjects into the eternal world ? (d) 

Q. 8. Does death affect all men alike ? 

A. It does not in all respects. It is in some de- 
gree terrific to all — to the righteous as well as to the 
wicked. To the latter it is a justly terrible evil, for 
it terminates all their carnal enjoyments and hopes, 
and fixes them in a state of complete and endless 
wretchedness. To the former it is a great blessing, 
for it closes their state of suffering, removes all moral 
and natural evil, and admits them to heaven and to a 
participation of all its joys, (e) 



(c) Dent, xxxii. 39. See now that 1, even I am he 7 and 
there is no God with me. I kill, and I make alive ; I wound, 
and I heal j neither is there any that can deliver out of my 
hand.— Job xiv. 5. Seeing- his days are determined, the num- 
ber of his months are with thee, thou hast appointed his bounds, 
that he cannot pass.— -Job xxx. 23. For I know that thou wilt 
bring 1 me to death, and to the house appointed for all living. 

(a) Eccles. ix. 10. Whatsoever thy hand findeth to do, do 
it with thy might ; for there is no work, nor device, nor knowl- 
edge, nor wisdom, in the grave whither thou goest. — Rev. 
xxii. 11. He that is unjust, let him be unjust still 5 and he 
which is filthy, let him be filthy still 5 and he that is righteous, 
let him be righteous still 5 and he that is holy, let him be holy 
still. 

(e) Ps. lv. 4. My heart is sore pained within me, and the 
terrors of death arc fallen upon me. — Is. lvii. 1. The righteous 
perisheth, and no man layeth it to heart 5 and merciful men are 
taken away, none considering that the righteous is taken away 
from the evil to come. — Rev. iv. 13. And I heard a voice 
from heaven saying unto me, Write, Blessed are the dead which 
die in the Lord from henceforth 3 yea, saith the Spirit, that 



SYSTEM OF DIVI.MTY. 



.9? 



Q. 9. Is it important to be constantly prepared 
for death ? 

A, It is all important ; for we are liable to the 
arrest of death every moment ; and our enjoying the 
happiness of heaven, or suffering the misery of hell, 
depends upon our being prepared or not prepared 
for this event. (/) 

Q. 10. What constitutes preparation for death ? 

A. That which prepares for judgment and eter- 
nity — which fits for heaven, and entitles to the ever- 
lasting rewards of the righteous ; and this is repent- 
ance and faith — a new heart and an obedient life, (g) 

Q. 11. How should the subject of death be treated 
at all times ? 

A. With solemnity. All levity in respect to it is 
highly improper, and is characteristic of a vain, 
inconsiderate, and sinful mind. 



CHAPTER XX. 

Future State. 

Q. 1. What is the evidence that man will exist 
in a future world ? 

A. 1. The soul is immaterial, and, therefore, ca- 
pable of surviving its clayey tenement. It is not 
always, and by absolute necessity, impaired by dis- 

they may rest from their labors and their works do follow 
them. — Prov. xi. 7. When a wicked man dieth, his expecta- 
tion shall perish 5 and the hope of imjast men perisheth.— Matt, 
xxv. 46. And these shall go away into everlasting- punishment ; 
but the righteous into life eternal. 

( f) Matt. xxiv. 44. Therefore, be ye also ready, for in such 
an hour as ye think not, the Son of man cometh. — Eccles. ix. 10. 
Whatsoever thy hand findeth to do, do it with thy might j for 
there is no work, nor device, nor knowledge, nor wisdom, in 
the grave whither thou goest.< — 1 Tim. vi. 19. Laying up in 
store for themselves a good foundation against the time to come, 
that they may lay hold on eternal life. 

(g) Luke xiii. 3. I tell you, Nay ; but except ye repent, ye 
shall all likewise perish.' — Mark xvi. 16. He that believeth and 
is baptized shall be saved 3 but he that believeth not shall be 
9 



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theological class book. 



eases or decays of the body. This consideration is 
an evidence in favor of the existence of the soul 
hereafter. 2. The fact, that some animated creatures 
pass through several changes before they arrive at 
their most perfect condition, renders it probable that 
man may exist in another and higher state. Death 
may prove but another birth. 3. The soul's capabil- 
ity of eternal progress in knowledge, holiness, and 
happiness, is another argument in favor of its immor- 
tality. Would God make such a glorious being to 
be consigned to oblivion almost in the very com- 
mencement of its existence ? 4. The ardent desires 
and hopes for immortality, which prevail among all 
people, are a strong presumption of its reality. The 
idea of annihilation is repugnant to all the natural 
feelings of man. 5. Conscience, accusing when we 
do wrong, and excusing when we do right, indicates 
that there is a future state, where retribution will be 
awarded. 6. The unequal distribution of justice 
among mankind in the present state of existence is 
an argument for the immortality of the soul. If 
justice in all cases does not take place in this life, 
we may infer, from the character of God, that it will 
in a life hereafter. 7. The general belief of a future 
state in all ages, nations, and tribes of mankind, is a 
strong indication of its realit} r . This is the case, 
whether this belief arose, at first, from immediate 
revelation, which has been transmitted from genera- 
tion to generation by tradition, or from reason, anal- 
ogy, or any other source. — Such are the arguments 
in favor of the soul's immortality, aside from the 
Bible. But, 8. The Scriptures give absolute assur- 
ance of a future state, {a) 



damned.— John iii. 3. Except a man be born again, he cannot 
see the kingdom of God. — James ii. 17. Even so faith, if it 
hath not works, is dead, being alone.— Prov. xiv. 32. The 
wicked is driven away in his wickedness} but the righteous 
hath hope in his death. 

(a) 2 Tim. i. 10. But is now made manifest by the appear- 
ing of our Saviour Jesus Christ, who hath abolished death, and 
hath brought life and immortality to light through the gospel.—- 
Eccles. xii. 7. Then shall the dust return to the earth as it 



SYSTEM OF DIVINITY. 



99 



Q. 2. In what condition wiD mankind exist in the 
Hfe to come ? 

A. They wiD exist in an active, conscious, and 
happy or unhappy state, as they shall be holy or un- 
holy, when they depart this life. (6) 

Q. 3. Do mankind immediately pass into this 
condition of existence upon death ? 

A. The soul will immediately pass into a state of 
happiness or misery, and the body will dissolve to 
dust, whence it was taken. The soul does not be- 
come lifeless with the body, nor does it sleep or he 
dormant after the death of the body, till the general 
resurrection ; but it is sensible and active, (c) 

was 5 and the spirit shall return unto God, who gave it — Matt, 
x. 28. And fear not them which kill the body, but are not able 
to kill the soul ; but rather fear him which is able to destroy both 
soul and body in hell.— 2 Cor. v. 1. For we know that if our 
earthly house of this tabernacle were dissolved, we have a 
building of God, an house not made with hands, eternal in the 
heavens. — Matt. xxii. 32. I am the God of Abraham, and the 
God of Isaac, and the God of Jacob. God is not the God of 
the dead, but of the living. — Matt. xvii. 3. And, behold, 
there appeared unto them Moses and Elias talking with him. 

(b) Matt. xxv. 46. And these shall go away into everlast- 
ing punishment ; but the righteous into life eternal.— Luke xvi. 
22, 23. 25. And it came to pass, that the beggar died, and 
was carried by angels into Abraham's bosom ; the rich man 
also died, and was buried ; and in hell he lifted up his eyes, 
being in torments, and seeth Abraham afar off, and Lazarus in 
his bosom. But Abraham said, Son, remember, that thou in 
thy life time receivedst thy good things, and Lazarus evil 
things ; but now he is comforted, and thou art tormented. 

(c) Luke xvi. 22, 23. 25. And it came to pass, that the beg- 
gar died, and was earned by angels into Abraham's bosom ; 
the rich man also died, and was buried 3 and in hell he lifted up 
his eyes, being- in torments, and seeth Abraham afar off, and 
Lazarus in his bosom. But Abraham said, Son, remember 
that thou in thy life time receivedst thy good things, and like- 
wise Lazarus evil things ; but now he is comforted, and thou 
art tormented. — Luke xxiii. 43. And Jesus said unto him, 
Verily I say unto thee, To-day shalt thou be with me in para- 
dise.— 2 Cor. v. 6. 8, 9. Therefore we are always confident, 
knowing that whilst we are at home in the body, we are absent 
from the Lord. We are confident I say, and "willing rather to 
be absent from the body, and to be present with the Lord. 
Wherefore we labor that, whether present or absent, we may 
be accepted of him. 



100 



theological class book. 



Q. 4. What is meant by the separate or interme- 
diate state ? 

A. That state in which the soul exists between 
the death and resurrection of the body. 

Q. 5. Will mankind in a future state perceive, 
act, and have intercourse one with another ? 

A. No doubt they will ; but in our present state 
of existence we cannot determine in what manner 
spirits perceive, act, and have intercourse one with 
another. This, however, is no evidence against the 
fact. The illiterate savage has not the least idea of 
the mode in which we exchange thoughts by letters, 
words and language, in writing. 

Q. 6. Are the faculties of the soul enlarged, and 
susceptible of greater happiness or misery, in the 
future state ? 

A. They are vastly enlarged and strengthened ; 
and hereby the soul will be prepared for greater joys 
or sorrows. 

Q. 7. What is the condition and prospect of 
those who are in a separate state ? 

A. They are in a state of enjoyment or suffering, 
according to their character, and they look forward 
to the general resurrection, the general judgment, 
and the eternal state of retribution. 



CHAPTER XXI. 

Resurrection. 

Q. 1. What is meant by the resurrection of man ? 

A. The raising to life, from the dead, of the 
bodies of mankind, incorruptible, and the re-uniting 
of them to their souls. 

Q. 2. How does it appear that there will be such 
a resurrection ? 

A. In answer to this question, let it be observed, 
L This doctrine, though above reason, is not con- 
trary to it, and therefore not incredible : 2. There are 
examples of resurrection in insects, vegetables, and 
trees, from year to year. These teach the possibility, 
and more than the possibility, of man's resurrection ; 



SYSTEM OF DIVINITY. 



101 



3. The Bible most explicitly declares the doctrine of 
the general resurrection : this doctrine is corroborat- 
ed by the fact, that Enoch and Elijah were, both soul 
and body, translated to heaven ; that Jairus' daughter, 
the widow's son at Nain, and Lazarus, were raised ; 
that many dead bodies were literally raised at Christ's 
crucifixion ; and that Christ himself has arisen from 
the dead : 5. It should be added and remembered, 
that Christ arose as a public Person, the Representa- 
tive and Forerunner of all saints. His resurrection 
was a pledge and assurance of theirs, (a) 

Q. 3. Will the same body be raised that is de- 
posited in the earth ? 

(a) Job xix. 26, 27. And though after my skin worms destroy 
this body, yet in my flesh shall I see God 3 whom I shall see for 
myself, anci mine eyes shall behold, and not another; though 
my reins be consumed within me. — John v. 28, 29. Marvel 
not at this 3 for the hour is coming, in the which all that are in 
the graves shall hear his voice, and shall come forth, they that 
have done good unto the resurrection of life 3 and they that 
have done evil unto the resurrection of damnation.— Acts xxiv. 
15. And have hope toward God, which they themselves also 
allow, that there shall be a resurrection of the dead, both of the 
vust and unjust. — 1 Cor. xv. 21, 22. For since by man came 
cleath, by man came also the resurrection of the dead. For as 
in Adam all die, even so in Christ shall all be made alive. — 
Heb. xi. 5. By faith Enoch was translated, that he should not 
see death ; and was not found, because God had translated 
him 3 for before his translation, he had this testimony, that he 
pleased God.^-2 Kings ii. 11. And it came to pass, as they 
still went on, and talked, that, behold, there appeared a chariot 
of fire, and horses of fire, and parted them both asunder; and 
Elijah went up by a whirlwind into heaven — Luke viii. 54, 55. 
And he put them all out, and took her by the hand, and called, 
saying, Maid, arise. And her spirit came again, and she arose 
straightway; and he commanded to give her meat. — Luke vii. 
14, 15. And he said, Young man, I say unto thee, Arise. 
And he that was dead sat up, and began to speak. — John xi. 43, 
44. And when he had thus spoken, he cried with a loud voice, 
Lazarus, come forth. And he that was dead came forth bound 
hand and foot with grave clothes 3 and his face was bound 
about with a napkin. Jesus saith unto them, Loose him, and 
let him go. — Matt, xxvii. 52. And the graves were opened ; and 
many bodies of the saints which slept arose. — Matt, xxviii. 6. 
He is not here; for he is risen ; as he said. Come, see the place 
where the Lord lay. 



103 THEOLOGICAL CLASS BOOK. 



A, We have reason to believe that all which is 
essential to constitute the same body will be rais- 
ed, (b) 

Q. 4. Is it possible that the dead should be raised ? 

A. Certainly it is. Infinite power can do it. 
There is no incapacity in a dead body to be raised. 
Death does not annihilate, but only reduces the body 
to its first principles or elements. It cannot be more 
difficult to raise the dead, than to create at first, (c) 

Q. 5. When will the dead be raised ? 

A. At the end of the world — the time of general 
judgment. Then the bodies of all those who have 
deceased will be raised, and the bodies of all those 
who are alive will be changed, (which will be equiv- 
alent to a resurrection,) as were the bodies of Enoch 
and Elijah at their translation. And the raised bodies 
of both the righteous and the wicked will be united 
to the souls with winch they were connected in this 
life, (d) 

(b) 1 Cor. xv. 35 — 44. But some man will say, How are the 
dead raised up ; and with what body do they come ? Thou 
fool, that which thou sowest, is not quickened, except it die. 
And that which thou sowest, thou sowest not that bod}'- that 
shall be, but bare .grain, it may chance of wheat, or of some 
other grain. But God giveth it a body as it hath pleased him, 
and to every seed his own body. All flesh is not the same flesh j 
but there is one kind of flesh of men, another flesh of beasts, 
another of fishes, and another of birds. There are also celestial 
bodies, and bodies terrestrial ; but the glory of the celestial is 
one, and the glory of the terrestrial is another. There is one 
glory of the sun, and another glory of the moon, and another 
glory of the stars 3 for one star differeth from another star in 
glory. So also is the resurrection of the dead. It is sown in 
corruption, it is raised in incorruption ; it is sown in dishonor, 
it is raised in glory j it is sown in weakness, it is raised in pow- 
er j it is sown a natural body, it is raised a spiritual body. 
There is a natural body, and there is a spiritual body, 

(c) Acts xxvi. 8. Why should it be thought a thing incredi- 
ble with you, that God should raise the dead ? 

{d) 1 Thess. iv. 15 — 17. For this we say unto you, by the 
word of the Lord ; that we which are alive and remain unto the 
coming of the Lord shall not prevent them which are asleep. 
For the Lord himself shall descend from heaven with a shout, 
with the voice of the archangel, and with the trump of God; 
and the dead in Christ shall rise first. Then we which are alive 
and remain, shall be caught up together with them in the clouds 



SYSTEM OF DIVINITY. 



103 



Q. 6. Why will the body be raised or changed, 
and united to the soul in the life hereafter ? 

A. 1. It will be changed because the present 
body is unsuited to the future state. The body of 
every creature is fitted by God to the state in which 
it exists. This is a constituted law of the whole 
creation, (e) 2. The body will be raised, that it may 
be united to the soul, so that, as it was a partaker of 
the deeds on earth, it may be a partaker of the awards 
that shall be adjudged for eternity. 3. By the re-union 
of body and soul, the person will be prepared to enjoy 
or suffer more than he otherwise would. The right- 
eous hereby will be completely redeemed from the 
evil effects of sin, and the wicked will be brought 
entirely under its dominion, and be compelled to 
endure its evils. In consequence of the connection 
of soul and body, a person is capable of virtues and 
vices of which the soul alone cannot be, as the de- 
nial and gratification of certain bodily appetites or 
animal desires. And for these the soul and body 
connected will be awarded in a future state ; and in 
this way the happiness or misery of the soul will be 
augmented. Were it not for this consideration, it 
would be difficult to point out the design of the resur- 
rection. 4. By the resurrection or change of the 
body and its re-union with the soul, the wisdom, 
goodness, and power of God will be illustriously 
manifested, 

Q. 7. By whom will the dead be raised ? 

A. This supernatural and Divine w r ork is attribut- 
ed in Scripture to the Lord Jesus Christ in His 



to meet the Lord in the air, and so shall we ever be with the 
Lord. — 1 Cor. xv. 51, 52, 53. 23. Behold, I show you a mys- 
tery *, we shall not all sleep, but we shall all be changed, in a 
moment, in the twinkling of an eye, at the last trump ; (for the 
trumpet shall sound ;) and the dead shall be raised incorrupti- 
ble, and we shall be changed. For this corruptible must put 
on incorruption, and this mortal must put on immortality. But 
every man in his own order ; Christ the first fruits, afterwards 
they that are Christ's at his coming. 

(e) 1 Cor. xv. 60. Now this I say, brethren, that flesh and 
blood cannot inherit the kingdom of God 3 neither doth corrup- 
tion inherit incorruption. 



104 



THEOLOGICAL CLASS BOOK. 



mediatorial character. It will be effected instrument- 
ally by the archangel's trumpet, sounded by Christ's 
order, and attended with His all -quickening power. 
This will be a summons, not only for the dead bodies 
to arise, but for the souls to be united with them. (/) 
Q. 8. What will be the nature of the resurrection 
body ? 

A. The bodies of the righteous will be raised 
spiritual, incorruptible, strong, active, and glorious. 
They will not be subject to weariness by labor, wast- 
ing by disease, or decay by age. The bodies of the 
wicked will be raised immortal; but in dishonor, 
deformity, shame, and everlasting contempt, (g) 

Q. 9. What will be the feelings of mankind at the 
time of the resurrection ? 

A. The righteous will rise with joy and triumph ; 
but the wicked will rise with fear and tremblmg. 

Q. 10. Will persons who were acquainted with 
each other in this life know each other in the life to 
come, when clothed with the resurrection body ? 

A. Undoubtedly they will. The righteous who 
knew each other on earth will know each other in 
heaven. The wicked who knew each other on earth 
will know each other in hell. Even spirits in the 
separate or intermediate state know each other. 
Moses and Elijah knew each other, and talked with 
each other, in the mount of transfiguration, (h) 

Q. 11. Is the doctrine of the resurrection an im- 
portant and peculiar doctrine of Christianity ? 

A. It is ; for, though it may appear non-essential 
to some, incredible to others, and mysterious to all, 
yet the whole Gospel stands or falls with the truth 



(/) 1 Thess. iv. 16. For the Lord himself shall descend from 
heaven with a shout, with the voice of the archangel, and with 
the trump of God ; and the dead in Christ shall rise first. 

(g) Philip, iii. 21. Who shall change our vile body, that it 
may be fashioned like unto his glorious body, according to the 
working whereby he is able even to subdue all things unto him- 
self. — Ban. xii. 2. And many of them that sleep in the dust of 
the earth shall awake, some to everlasting life, and some to 
shame and everlasting contempt. 

(h) Matt. xvii. 3. And behold there appeared unto them 
Moses and Elias talking with him. 



SYSTEM OF DIVINITY. 



105 



of this doctrine, especially with the resurrection of 
Christ, (i) 



CHAPTER XXII. 

Judgment, 

Q. 1. What is meant by the general judgment ? 

A. The general trial of angels and men, whether 
holy or unholy. 

Q. 2. Is there a particular judgment passed upon 
all, both angels and men, at the close of their proba- 
tion ? 

A. There is; but this judgment is individual and 
secret. 

Q. 3. What are the evidences that there will be 
a general judgment ? 

A, 1. The dictates of conscience and reason sug- 
gest this. 2. The justice of God implies this. 3. And 
the Sacred Scriptures explicitly teach this. All that 
is said in the Bible respecting the probation of angels 
and men has reference to a general judgment, (a) 

Q. 4. When will the day of judgment be ? 

A. At the end of the world — when this scene of 
things shall close, (b) 

(i) 1 Cor. xv. 12, 13, 14. Now if Christ be preached, that he 
rose from the dead, how say some among you, that there is no 
resurrection of the dead ? But if there be no resurrection of the 
dead, then is Christ not risen. And if Christ be not risen, then 
is our preaching vain, and 3^our faith is also vain. 

(a) Acts xvii. 31, Because he hath appointed a day in the 
which he will judge the world in righteousness by that man, 
whom he hath ordained, whereof he hath given assurance unto 
all men in that he hath raised him from the dead. — Rom. xiv. 
10. 12. But why dost thou judge thy brother ? or why dost thou 
set at nought thy brother ? for we shall all stand "before the 
judgment seat of Christ. So then everyone of us shall give 
account of himself to God. — Jude 6. And the angels which kept 
not their first estate, but left their own habitation, he hath re- 
served in everlasting chains under darkness unto the judgment 
of the great day. 

{b) Matt, xxv. 31 — 33. When the Son of man shall come in 
his glory, and all the holy angels with him, then shall he sit upon 
the throne of his glory j and before him shali be gathered all 
nations ; and he shall separate them one from another, as a 



106 



THEOLOGICAL CLASS BOOK. 



Q. 5. Do the Scriptures teach how long the judg- 
ment day, or the time of judgment, will continue? 

A. They do not. A day, as used in relation to 
this subject, evidently means a period of time ; and 
this period, we must conclude, will be sufficient for all 
the purposes of final judgment. 

Q. 6. Where will be the place of the general 
judgment ? 

A, We do not know. It will be, however, in that 
place which is best suited to the occasion. Prohably, 
therefore, it will not be on the earth, hut in the air, 
the region of clouds, the most capacious place for 
such vast multitudes of beings to assemble, (c) 

Q. 7. Who will be the judge ? 

A. The Lord Jesus Christ. He will sit in judg- 
ment, and render unto all according to their deeds, (d) 

Q. 8. In what maimer will Christ come to final 
judgment ? 

A. He will appear in His glory attended by His 
holy angels, (e) 

Q. 9. How will angels and men be affected at 
His approach ? 

A. None will then be disposed to cleuy either the 
Divinity or humanity of His person, nor the truth of 
His religion. The holy will have unspeakable joy 
and delight, and the unholy will have the most heart- 
rending anguish and horror. 

Q. 10. What is the particular design of the general 
judgment ? 

A. 1. It is not to furnish the Judge with instruc- 
tion and information, for He is omniscient, and, con- 



shepherd divideth his sheep from the goats. And he shall set 
the sheep on his right hand, but the sfoats on his left. 

(c) 1 Thess. iv. 17. Then we, which are alive and remain, 
shall be caught up together with them in the clouds to meet the 
Lord in the air. and so shall we ever be with the Lord. 

(d) John v. 22. 27. For the Father judgeth no man, but hath 
committed all judgment unto the Son ; and hath given him 
authority to execute judgment also, because he is the Son of 
man. 

(e) Matt. xxv. 31. When the Son of man shall come in his 




SYSTEM OF DIVINITY. 



107 



sequently, knows the heart and actions of all crea- 
tures : But, 2. It is to let all intelligent creatures in 
general, and every individual in particular, whether 
holy or unholy, know on what grounds angels and 
men are approved or condemned, and publicly to 
justify God in His treatment of all moral beings. It 
is not only highly important, that God should do 
right, but that he should display His righteousness, 
and manifest the glory of His character to all intelli- 
gent beings. Without a general judgment, God can 
make every individual see and feel that He has treat- 
ed him right ; but He cannot make any person see 
and feel that He has treated others right, without a 
full exhibition of all their conduct. But in the gene- 
ral judgment all will perceive, most clearly, the equity 
of every sentence that is passed. This will be the 
case with angels and men, whether holy or unholy. 
And in doing this, God will show forth the glory of 
his perfections, and, especially, the glory of Divinity 
m the Person of Jesus Christ. 

Q. 11. By what rule of judgment will Jesus Christ 
judge angels and men ? 

A. By the means of knowledge they enjoyed, 
and the motives to obedience with which they were 
favored. Among mankind, the Heathen will be 
tried by the light of nature, and those who have 
enjoyed the Sacred Scriptures will be judged by 
them. {/) 

Q. 12. For what will angels and men be judged? 

A, For all their moral conduct. The conduct 
of holy angels, who have kept their first estate, will 
be examined and applauded. The conduct of those 
angels who have apostatized will be examined and 
condemned. The conduct of all mankind will be 
brought to view, of the righteous as well as the 
wicked. The sins of both, as they are so intimately 
connected and interwoven one with another, will of 



{/) Rom. ii. 12. 16. For as many as have simiea without 
law, shall also perish without law ; and as many as have sinned 
in the law, shall be judged by the law, in the day when God 
shall judge the secrets ot men by Jesus Christ, according to my 
gospel. 



108 



THEOLOGICAL CLASS BOOK. 



necessity be exhibited. This, too, will be necessary, 
in order to justify the righteous decision of the 
Judge — to manifest His justice in condemning the 
wicked, and His grace in saving the penitent and be- 
lieving. In the acquittal of the holy, and the con- 
demnation of the unholy, the consciences of all will 
justify the decision of the omniscient and righteous 
Judge, (g) 

Q. 13. What sentence will the Judge pronounce 
in consequence of the trial ? 

A, The wicked He will doom to everlasting per- 
dition ; and the righteous He will reward with ever- 
lasting felicity. The sentence thus passed will be 
irreversible and eternal, and, consequently, the state 
of angels and men will then be fixed forever, (h) 

Q. 14. How should the judgment day be viewed ? 



A. It should be viewed as the most sublime, inter- 
esting, solemn, and momentous of all periods ; for then 



(g) 2 Cor. v. 10. For we must all appear before the judg- 
ment-seat of Christ, that every one may receive the things done 
in his body, according to that he hath done, whether it be good 
or bad.— Eccl. xii. 14. For God shall bring every work into judg- 
ment, with every secret thing, whether it be good, or whether it 
be evil. — Luke xii. 2. For there is nothing covered that shall not 
be revealed ; neither hid, that shall not be known. — Matt. xii. 
36, 37. But I say unto you. that every idle word, that men shall 
speak, they shall give account thereof in the day of judg- 
ment. For by thy words thou shalt be justified, and by thy 
words thou shalt be condemned. — 1 Cor. iv. 5. Therefore, judge 
nothing before the time, until the Lord come, who ooth will 
bring to light the hidden things of darkness, and will make 
manifest the counsels of the hearts. — Rev. xx. 12, 13. And I 
saw the dead, small and great, stand before God, and the books 
were opened ; and another book was opened, which is the book 
of life 3 and the dead were judged out of those things which 
were written in the books, according to their works. And the 
sea gave up the dead which were in it 3 and death and hell 
delivered up the dead which were in them 3 and they were 
judged every man according to their works. 

(h) Matt. xxv. 34. 41.46. Then shall the King say unto them 
on his right hand, Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of the world. 
Then shall he say also unto them on the left hand, Depart from 




SYSTEM OF DIVINITY. 



109 



time will close ; eternity will commence ; the Lord 
himself will descend from heaven with the mighty 
shout of the archangel ; the heavens will be rolled 
together as a scroll ; the elements will melt with fer- 
vent heat ; the nations under ground will start into 
life : mankind, of all generations, climes and lan- 
guages, together with all holy and unholy angels, will 
be assembled to receive an irrevocable sentence, ac- 
cording to the deeds they have done ; Jesus Christ 
will sit in judgment, and seal the destiny of all moral 
creatures for eternity ; and the highest glory and fe- 
licity of all holy creatures, and the deepest shame 
and wretchedness of all the unhoh T , will commence, 
to continue forever. 

15. What effect ought the doctrine of the 
general judgment to have upon all mankind ? 

A. It should excite them to universal holiness in 
heart and life. God and their own interest demand 



€HAPTER XXIII. 

Future Happiness. 

Q. 1. Is there a future state of happiness for the 
righteous ? 

A. There is. This truth is taught explicitly in 
the Bible, {a) 



(i) 2 Pet. iii. 10, 11. But the day of the Lord will come as a 
thief in the night ; in the which the heavens shall pass away 
with a great noise, and the elements shall melt with fervent 
heat, the earth also, and the works that are therein, shall be 
burnt up. Seeing- then that all these thing's shall be dissolved, 
what manner of persons ought ye to be in all holy conversation 
and godliness ? 

la) Matt. xxv. 34. Then shall the King- say unto them on his 
right hand, Come, ye blessed of my Father, inherit the kingdom 
prepared for }ou from the foundation of the world. — Rev. iii. 21. 
To him that overcometh will I grant to sit with me in my throne, 
even as I also overcame, and am set down with my Father in 
his throne. — Rev. xiv. 13. And I heard a voice from heaven 
saying unto me, Write, Blessed are the dead which die in the 
Lord from henceforth ; Yea, saith the Spirit, that they may rest 



110 



THEOLOGICAL CLASS BOOK. 



Q. 2. How long will this state continue ? 

A. Forever, It will be literally without end. (6) 

Q. 3. Where will the saints reside ? 

A In that part of the world of spirits, called 
heaven, or the third heaven, or heaven of heavens, (c) 

Q. 4. Is heaven a place, or merely a state ? 

.5. It is a place. It is frequently represented as 
such hi the Scriptures. It is called a paradise, a 
building of God, mount Zion, a city, a kingdom, a 
better country, the heavenly Jerusalem. Indeed there 
must be some place for the residence of the glorified 
body of Christ, and the embodied spirits of the re- 
deemed, after the resurrection, (d) 

Q. 5. What is the condition of the saints in 
heaven ? 

A. They are free from all temptations of earth 
and hell ; free from all sin and imperfection ; perfectly 



from their labors ; and their works do follow them. — Ps. xvi. 11* 
Thou wilt show me the path of life ; in thy presence is fulness 
of joy ; at thy right hand there are pleasures for evermore. 

(b) 31att. xxv. 46. And these shall go away into everlasting 
punishment; but the righteous into life eternal. — 1 Thess. iv. 17. 
Then we which are alive and remain shall be caught up to- 
gether with them in the clouds, to meet the Lord in the air ; 
and so shall we be ever with the Lord. 

(c) 3Iatt. xxiv. 36. But of that day and hour knoweth no man ; 
no, not the angels of heaven, but my Father only. — 2 Cor. xii. 2. 
I knew a man in Christ above fourteen years ago, (whether in 
the body, I cannot tell \ or whether out of the body. I cannot 
tell : God knoweth.) such an one caught up to the third heaven. 
— 1 Kings viii. 27. But will God indeed dwell on the earth ? 
Behold, the heaven, and heaven of heavens cannot contain 
thee. 

(d) Heb. xii. £2. 23. But ye are come unto mount Zion, and 
unto the city of the living God. the heavenly Jerusalem, and to 
an innumerable company of angels, to the general assembly 
and church of the first born, which are written in heaven, and 
to God, the Judge of all. and to the spirits of just men made 
perfect. — Luke xxiii. 43. And Jesus said unto him, Verily I say 
unto thee. To-da}" shalt thou be with me in paradise. — 2 Cor. 
v. 1. For we know that if our earthly house of this tabernacle 
were dissolved, we have a building of God, an house not made 
with hands, eternal in the heavens. — Matt. xxv. 34. Come, ye 
blessed of my Father, inherit the kingdom prepared for you 
from the foundation of the world. — Heb. xi. 16. But now we 
desire a better country, that is, ah heavenly. 



SYSTE3I OF DIVINITY. 



Ill 



conformed to God in heart and practice, and perfectly 
happy, (e) 

Q." 6. In what does the happiness of heaven 
consist ? 

A. it consists not merely in passive enjoyments, 
bat mostly in positive activity. The inhabitants of 
heaven dwell in the immediate presence of the Father, 
the Son, and the Holy Ghost, and enjoy a glorious, 
happy, and lasting union and communion with them. 
They love, serve, worship, and glorify God, continu- 
ally/ They study the character; creation, and provi- 
dence of God : * the character and redemption of 
Christ: and the character and work of the Holy 
Spirit, They know, love, and serve each other as 
brethren, with the highest joy, having a common in- 
terest and aim. (f) 

Q. 7, Are there different degrees of holiness and 
happiness among glorified saints ? 

(e) 1 John iii. 2. Beloved, now are we the sons of Goch and 
it doth not yet appear what we shall be ; but we know that 
when he shall appear, we shall be like him 3 for we shall see 
him as he is, — 1 Cor. xiii. 12. For now we see through a glass 
darkly 3 but then face to face : now I know in part 3 but then 
shall I know even a< also I am known. — Rev. vii. 16, 17. They 
shall hunger no more, neither thirst any more 3 neither shall the 
sun light on them, nor any heat : for the Lamb which is in the 
midst of the throne, shall feed them, and shall lead them unto 
living fountains of waters, and God shall wipe away all tears 
from their eyes. — Ps. xvi. 11. Thou wilt show me the path of 
life 3 in thy presence is fulness of joy 3 at thy right hand there 
are pleasures for evermore- 

(/) Rev. vii. 15. Therefore are they before the throne of 
God. and serve him day and night in his temple : and he that 
sitteth on the throne shall dwell among- them.— Rev. xxii. 3. 
And there shall be no more curse 3 but the throne of God and 
of the Lamb shall be in ii 3 and his servants shall serve him. — 
Rev. v. 9, 10. 13. And they sung a new song ; saying, Thou art 
worthy to take the book, and to open the seals thereof 3 for 
thou wast slain, and hast redeemed us to God by thy blood, out 
of every kindred, and tongue, and people, and nation ; and 
hast made us unto our God kings and priests, and we shall 
reign on the earth. And every creature which is in heaven, 
and on the earth, and under the" earth, and such as are in the 
sea, and all that are in them, heard 1 saying. Blessing, and 
honor, and glory, and power, be unto him that sitteth upon the 
throne, and unto the Lamb, forever and ever, 



112 



THEOLOGICAL CLASS BOOK. 



A. There are. Though all the redeemed in 
heaven are entirely holy and happy, still they possess 
different degrees of holiness and happiness, accord- 
ing to their capacity. 

Q. 8. Will the saints in heaven continue forever 
to increase in knowledge, holiness, and happiness ? 

A. They probably will. If so, a time will come, 
when they will be as far above what the angels now 
are, as the angels now are above them. The angels 
will also probably be making continual progress in 
spiritual attainments, and, consequently, the redeemed 
will never be any nearer to them, in greatness and 
glory, than when they enter heaven. 

Q. 9. How does the heaven of the Christian differ 
from that of the Mohameclan ? 

A. The latter consists in carnal possessions and 
delights ; the former in spiritual possessions and joys. 

Q. 10. What number from among men will be 
thus happy ? 

A. A countless multitude. Many were saved be- 
fore the flood, many under the Mosaic dispensation, 
and vastly more will be saved under the Christian 
dispensation, especially if all the inhabitants of the 
earth who will live during the millennium are includ- 
ed. It is not improbable that a. far greater number 
will be saved than lost, (g) 

Q. 11. How should we be affected at the death 
of the righteous ? 

A. We should not sorrow on their account, for 
death is their gain. But by it we should be excited 
to live the life of the righteous, that we may die their 
death, and our last end be like theirs. (7i) 

(g) Rev. vii. 9. After this, I beheld, and lo, a great multi- 
tude, which no man could number, of all nations, and kindreds, 
and people, and tongues, stood before the throne, and before 
the Lamb, clothed with white robes, and palms in their hands. 

ih) Phil. i. 21. For to me to live is Christ, and to die is 
gain. — Num. xxiii. 10. Let me die the death of the righteous, 
and let my last end be like his. 



SYSTEM OF DIVINITY. 



113 



CHAPTER XXIV. 

Future Misery. 

Q. 1. What are the evidences that there is a fu- 
ture state of misery for those of mankind who die 
impenitent? 

A. 1. The plain and explicit declarations of the 
Scriptures, in relation to this subject, are decisive 
evidence of the truth of this doctrine, (a) 2. The 
opposition made to the instruction of Moses and the 
Prophets, Christ and the Apostles, by the impenitent, 
to whom they preached, is evidence that they did 
teacli this doctrine. Their hearers would never have 
been so bifter against the truths they taught, if they 
had declared that all men would be saved. 3. The 
concern in many for their own future salvation, pro- 
duced by the preaching of Christ and His Apostles, 
is an evidence that the doctrine of future punishment 
was taught by them. 4. The great solicitude for the 
salvation of souls which the Prophets, Christ, and the 
Apostles manifested, proves beyond a doubt, that they 
believed in the doctrine of the future misery of the 
wicked, and that they taught it. 



{a) John v. 29. And shall come forth 3 they that have done 
good, unto the resurrection of life 3 and they that have done 
evil, unto the resurrection of damnation. — Mark xvi. lb. He 
that beheveth and is baptized shall be saved 3 but he that be- 
lieveth not shall be damned. — Ps. ix. 17. The wicked shall be 
turned into hell, and all the nations that forget God. — Pro v. xi. 7. 
When a wicked man dieth, his expectations shall perish 3 and 
the hope of unjust men perisheth. — John viii. 3b. He that be- 
heveth on the Son hath everlasting - life 3 and he thai believeth 
not the Son shall not see life 3 but the wrath of God abideth on 
him. — Phil. iii. 19. Whose end is destruction, whose God is 
their belly, and whose glory is iheir shame, who mind earthly 
thing's. — Matt, xxv.30. And cast ye the unprofitable servant into 
outer darkness 3 there shall be weeping and gnashing of teeth. — 
Matt. vii. 13. Enter ye in at the strait gate 3 for wide is the gate, 
and broad is the way, that leadeth to destruction, and many 
there be which go in thereat. — Prov. i. 31. Therefore shall 
they eat of the fruit of their own way, and be filled with tbeir 
own devices. 

10 * 



114 



THEOLOGICAL CLASS BOOK* 



Q. 2. Why does God inflict misery or penal evil 
upon the wicked in the world to come ? 

A. He does it because they deserve it, and because 
the general good requires it. By punishing the 
wicked God shows His hatred of "sin and love of 
holiness, maintains the authority of His law and gov- 
ernment, vindicates His character as moral Governor, 
and promotes the general good of the universe. 

Q. 3. How long will the future misery of the 
wicked continue ? 

A. Eternally. Reason teaches that God may 
punish sinners so long as they continue to sin, and 
there is no reason to suppose that those who die 
impenitent will ever cease to sin; for as infill volition 
or exercise will never produce a holy one. Sinners, 
too, will always deserve to be punished. God may, 
therefore, justly punish them forever. With respect 
to the duration of future punishment, mankind are 
not proper judges, for they know not the full demerit 
of sin. This God alone can determine ; and He speaks 
of it in the Scriptures as 1 eternal,' ' everlasting,' ' for- 
ever,' 'forever and ever.' We must therefore re- 
nounce the Bible, or believe the doctrine of endless 
future punishment, (b) 

Q. 4. Is there any evidence that those who die 
impenitent will be restored or annihilated, in any pe- 
riod in eternity ? 



(b) Matt. xxv. 46. And these shall go away into everlasting 
punishment, but the righteous into life eternal. — 2 Thess. i. 9. 
Who shall be punished with everlasting destruction from the 
presence of the Lord, and from the glory of his power. — Rev. 
xiv. 11. And the smoke of their torment ascendeth up forever 
and ever, and they have no rest day nor night, who worship the 
beast and his image ; and whosoever receiveth the mark of his 
name. — Dan. xii. 2. And mairy of them that sleep in the 
dust of the earth shall awake ; some to everlasting life ; 
and some to shame and everlasting contempt. — Mark iii. 29. 
But he that shall blaspheme against the Holy Ghost hath 
never forgiveness, but is in danger of eternal damnation. — 
Matt. xxvi. 24. The Son of man goeth, as it is written of him ; 
but wo unto that man by whom the Son of man is betrayed ! 
it had been good for that man if he had not been born. See 
also reference (e). 



SYSTEM OF DIVINITY. 



115 



A. There is Done. The punishment of the future 
world is not disciplinary or remedial. It is not so in 
the case of rebel angels. And we have no evidence, 
from reason or revelation, that it is so with the finally 
impenitent of the human race. Further, neither 
reason nor Scripture gives us any assurance or inti- 
mation whatever, that the finally impenitent can ex- 
piate their sins by suffering for a limited time. The 
doctrine of annihilation, or literal destruction of the 
wicked, is nowhere taught, but is everywhere express- 
ly or impliedly opposed in the Bible. The doctrine, 
then, of restitution and of annihilation is unscriptural 
and false, [c] 

Q. 5. By what language is the future punishment 
of the wicked represented in the Sacred Scriptures ? 

A. It is represented by terms the most terrific 
and affecting. It is called ' death,' 'worm that never 
dieth,' ' bottomless pit,' ' darkness,' ' mist of darkness,' 
'blackness of darkness forever,' 'lake of fire and 
brimstone,' 'fire that never shall be quenched,' 'suf- 
fering the vengeance of eternal fire,' ' furnace of fire,' 
'fire prepared for the devil and his angels.' Though 
these expressions are metaphorical, yet they convey 
the idea of the greatest and most dreadful pains and 
torments. The capacities and faculties of the wicked 
will be much enlarged after death, so that they will 



(c) Luke xvi. 22 — 26. And it came to pass, that the beggar 
died, and was carried by the angels into Abraham's bosom ; the 
rich man also died, and was buried. And in hell he lifted up 
his eyes, being in torments, and seeth Abraham afar off, and 
Lazarus in his bosom. And he cried and said, Father Abra- 
ham, have mercy on me. and send Lazarus, that he may dip the 
tip of his finger in water and cool my tongue ; for I am tor- 
mented in this flame. But Abraham said. Son, remember that 
thou in thy life-time receivedst thy good things, and likewise 
Lazarus evil things ; but now he is comforted, and thou art 
tormented. And besides all this, between us and you there is a 
great gulf fixed \ so that they which would pass from hence to 
you cannot ; neither can they pass to us, that would come from 
thence. — Rev. xxii. 11. He that is unjust, let him be unjust still ; 
and he which is filthy, let him be filthy still ; and he that is 
righteous, let him be righteous still ; and he that is holy , let him 
be holy still. 



THEOLOGICAL CLASS BuOK. 



be capable of suffering much more misery in fclie 
future than in the present state. 

Q. 6. Will there be different degrees of punish- 
ment inflicted upon the wicked hereafter I 

JL There will. Borne will endure more misery 
than oilier;, though all win be punished eternally 
ibis idea may be thus illustrated : two cords may 
extend around the earth, yet one be twice as large hi 
diameter as the other ; two persons may be afflicted 
with the same malady during the same length of 
time, yet one suffer thrice the distress of the other. 
Punishment in eternity will be according to the Dum- 
ber, magnitude, and aggravation of offences commit- 
ted in tins state of existence. J 

Q. ?. Is the future misery of die wicked bodily, 
or mental, or both r 

A. It is both. As the body and soul constitute the 
person that sinned in this life, so they both will 
constitute the person that will sutler in the life to 
come, after the separate state closes, though before 1 
this time the soul only will suffer. The representa- 
tions of Scripture on this subject, though they should 
be considered figurative, seem to convey the idea of 
corporeal punishment. And it is reasonable to con- 
clude there will be bodily sufferings, because the 
soul cannot suffer greatly without affecting- the body: 
and the finally impenitent will be completely misera- 
ble. But bodily distress will not be the principal 
punishment of the wicked. Mental sufferings will 
chiefly constitute their misery. These will arise 
from various sources, viz. 1. Clear convictions of sin, 
guilt, and ill desert: 2. Recollection of the kind 
admonitions and remonstrances of God, of His min- 
isters and people, and that salvation was once within 
their reach, but now, by their neglect, is removed to 

((/) 2 Cor. v. 10. For we must all appear before the judg- 
ment-seat of Christ \ that everyone may receive the things done 
in his body, according to that he hath done, whether it be good 
or bad.— Rev. xx. 13. And the sea gave up the dead which 
were in it \ and death and hell delivered up the dead which 
were in them ; and they were judged every man according to 
their works. — Rom. ii. S, Who will render to every man ac- 
cording to his deeds. 



SYSTEM OF DIVINITY. 



117 



an infinite distance from them, and that they must 
dwell forever in utter despair ; 3. Raging desires of 
ease and pleasure never gratified ; 4* x^ssociation 
with the devil and his angels, and all wicked and 
impenitent men, who will torment one another ; 5. 
The knowledge that God overrules their sin and 
misery for the good of His friends ; 6. Banishment 
from the favorable presence of God ; 7. A view of 
the righteous in exquisite happiness; and, 8. The 
sinfulness and malignity of their own hearts. These 
will constitute a hell within them, and lay a founda- 
tion for wretchedness without intermission, abate- 
ment, or end. (e) 

(e) Matt. xxv. 41. Then shall he say also unto them on the left 
hand. Depart from me. ye cursed, into everlasting fire, prepar- 
ed for the devil and his angels. — Matt. xiii. 30.40. 41.42. 49.50. 
Let both grow together until the harvest ; and in the time of the 
harvest, I will say to the reapers. Gather ye together first the 
tares, and bind them in bundles to burn them ; but gather the 
wheat into my barn. As therefore the tares are gathered and 
burned in the fire, so shall it be in the end of this world. The 
Son of man shall send forth his angels, and they shall gather 
out of his kingdom all things that offend, and them which do 
iniquity ; and shall cast them into a furnace of fire ; there shall 
be wailing - and gnashing of teeth. So shall it be at the end of 
the world; the angels shall come forth, and sever the wicked 
from among the just, and shall cast them into the furnace of 
fire; there shall bewailing and gnashing of teeth. — Rev. xix. 
20. And the beast was taken, and with him the false prophet, 
that wrought miracles before him. with which he deceived them 
that had received ihe mark of the beast, and them that worship- 
ped his image. These both were cast alive into a lake of fire 
burning with brimstone. — Rev. xx. 10. 14. 15. And the devil 
that deceived them was cast into the lake of fire and brimstone, 
where the beast and false prophet are, and shall be tormented 
day and night forever and ever. And death and hell were cast 
into the lake of fire. This is the second death. And whosoever 
was not found written in the book of life was ca.-t into the lake 
of fire. — Rev. xxi. 8. But the fearful and unbelieving, and the 
abominable, and murderers, and whoremongers, and sorcerers, 
and idolaters, and all liars, shall have their part in the lake 
which burneth with fire and brimstone; which is the second 
death. — Rev. xiv. 10. The same shall drink of the wine of the 
wrath of God, which is poured out without mixture into the cup 
of his indignation; and he shall be tormented with fire and 
brimstone, in the presence of the holy angels, and in the pres- 
ence of the Lamb.— Matt, iii, 12. Whose fan is in his hand, and 



118 



THEOLOGICAL CLASS LOOK. 



Q. 8. Is hell a place, or a state merely ? 

A. It is a place. It is thus represented in the 
Scriptures. There is the same reason for believing 
hell to be local, that there is for believing heaven to 
be local. 

Q. 9. What is the effect of believing the doctrine 
of universal salvation ? 

A. It leads to the neglect of true religion, to ease 
in impenitence, to encouragement in immorality and 
sin. Nothing in universalism is calculated to restrain 
men from vicious conduct, and make them virtuous 
and happy ; whereas the opposite doctrine has directly 
the contrary effect. The truth of a religious doctrine 
may be ascertained, in part, by its moral tendency. 
If its tendency be good, the doctrine is true ; if its 
tendency be bad, the doctrine is false. But the ten- 
dency of the doctrine of universal salvation is bad ; 
the doctrine, therefore, must be false. 

Q. 10. Why do any of mankind embrace the 
doctrine of universal salvation ? 

A. Not because there is evidence that it is true, 
for there is none ; but because it permits indulgence 
in sin with impunity, and because the thought of 
suffering eternal misery is terrific and distressing. 

Q. 11. Can God be good, though the wicked 
should be miserable in the future world ? 

A. He can. God is good, though misery exists 

he will thoroughly purge his floor, and gather liis wheat into the 
garner • but he will burn up the chaff with unquenchable fire. — ■ 
Mark ix. 43, 44. And if thy hand offend thee, cut it off-, it 
is belter for thee to enter into life maimed, than having- two 
bauds to go into hell, into the fire that shall never be quenched, 
where their worm dieth not, and the fire is not quenched. — Is. 
xxxiii. 14. The sinners in Zion arc afraid; fearfulness hath sur- 
prised the hypocrites. Who among us shall dwell with the de- 
vouring fire ? who among us shall dwell with everlasting burn- 
ing-s ?_ps. xi. 6. Upon the wicked he shall rain snares, tire and 
brimstone, and an horrible tempest; this shall be the portion of 
their cup. — 2 Thess. i. 9. Who shall be punished with everlasting 
destruction from the presence of the Lord, and from the glory 
of his power. — Dan. xii. 2. And many of them that sleep in the 
dust of the earth shall awake, some to everlasting life, and somo 
to shame and everlasting- contempt. 



SYSTEM OF DIVINITY. 



U9 



here. Why then may He not be good, though mis- 
ery should exist hereafter. Indeed, goodness obliges 
Him to exercise His punitive justice towards the 
wicked, for this is not only what they deserve, but 
what the general good of the universe requires.- 

Q. 12. What would be a legitimate inference from 
the doctrine of universal salvation in reference to the 
old world, to Sodom and Gomorrah, and to Judas', 
from God's treatment of them ? 

A. The inference would be, that God w~as a friend 
to sin, and an enemy to holiness ; and for their sins 
received to heaven the old world by a flood of waters, 
while Noah, for his righteousness, was doomed to 
dwell longer in this world of afflictions ; that God, for 
their abominations, took the inhabitants of Sodom 
and Gomorrah, by a storm of fire and brimstone, to 
the mansions of everlasting blessedness, while Lot, 
lor his piety, had to lead a longer pilgrimage of sor- 
row ; and that God delivered Judas, for his perfidy 
in betraying his Lord and Master, by his own act of 
self-murder, from this evil world, and received him 
to eternal bliss, while the other apostles, lor their 
faithfulness and devotedness to their Master's cause, 
were left to spend upon the earth years of toil and 
suffering. The same reasoning would apply to Pha~ 
raoh and his host, Korah and his company, Ananias 
and Sapphira, and many similar instances in the pres- 
ent day. In view of these considerations, we leave 
it to those who embrace the doctrine of universal 
salvation to determine how God's conduct is to be 
justified. 

Q. 13. How ought those who espouse the cause 
of universal salvation to be treated ? 

A. With the greatest kindness — with the most 
tender concern for their salvation, that if possible 
they may be led to renounce their error, and embrace 
the truth as it is in Jesus. 

Q. 14. How ought mankind to act in view of the 
future punishment which awaits the ungodly ? 

A. They ought immediately to repent of all their 
gins, believe in Christ, and give all diligence to pre- 



120 



THEOLOGICAL CLASS BOOK. 



pare for death, judgment, and eternity, and thus se- 
cure their everlasting salvation. {/) 

CHAPTER XXV. 

Means of Grace. 

Q. 1. What is to be understood by the means of 
grace ? 

A. Those things which God has appointed to be 
used for the instruction, conviction, conversion, and 
sane tin cation of mankind. 

Q. 2. What are the means of grace ? 

A. The principal means of grace are a preached 
gospel ; reading the Holy Scriptures and other reli- 
gious books ; prayer in public, private, and secret ; 
the sacraments of baptism and the Lord's supper; 
religious conversation and meditation ; self-examina- 
tion ; and religious education, {a) 



(f) 2 Pet. iii. 11 — 14. Seeing- then that all these things shall be 
dissolved, what manner of persons ought ye to be in all holy con- 
versation and godliness, looking for and hasting unto the com- 
ing of the day of God. wherein the heavens, being on fire, shall 
be dissolved, and the elements shall melt with fervent heat ? 
Nevertheless, we. according to his promise, look for new heav- 
ens and a new earth, wherein dwefleth righteousness. Where- 
fore, beloved, seeing that ye look for such things, be diligent 
that ye may be found of Him in peace, without spot and blame- 
less. — Luke xxi. 33, 34. 36. Heaven and earth shall pass away, 
but my words shall not pass away. And take heed to your- 
selves, lest at any time your hearts be overcharged with sur- 
feiting, and drunkenness, and cares of this life ; and so that day 
come upon you unawares. Watch ye, therefore, and pray 
always, that ye may be accounted worthy to escape all these 
things, that shall come to pass, and to stand before the Son of 
man. 

{a) 1 Cor. i. 18. 21. 23, 21. For the preaching of the cross is 
to them that perish, foolishness ; but unto us which are saved, 
it is the power of God. For after that in the wisdom of God, 
the world by wisdom knew not God, it pleased God by the fool- 
ishness of preaching to save them that believe. But we preach 
Christ crucified, unto the Jews a stumbling block, and unto the 
Greeks, foolishness. But unto them which are called, both Jews 
and Greeks, Christ the power of God, and the wisdom of God.— 
Eph. iv. 11, 12. And he gave some, apostles ; and some, proph- 



SYSTEM OF DIVINITY. 



121 



Q. 3. How do the means of grace have an effect ? 

A. By instructing and impressing the minds of 
men. The mind is influenced by the instrumentality 
of motives. All the Christian graces are put forth in 
View of truth. There can he no love to God, without 
a knowledge of Him ; — no repentance for sin, without 
a knowledge of the law ; — no faith in Christ, without 
a knowledge of Him : — and no Christian hope, without 
a knowledge of the blessings to be conferred upon 
Christians. There is, ordinarily, a connection between 
knowledge and grace ; that is, there is not, ordinarily, 
grace or holiness without knowledge. And there 
can be no conversion, or sanctincation, without reli- 
gious impression. The mind in ordinary cases will 
not act till instructed and impressed. The means of 
grace, then, produce their effect by presenting truth 
before the mind, and motives to induce the mind to 
act in view of truth. (6) 



ets ; and some, evangelists ; and some, pastors and teachers ; 
for the perfecting oi the saints, for the work of the ministry, for 
the edifying of the body of Christ. — Acts xvii. 11. These were 
more noble than those in Thessalonica, in that they received 
the word with all readiness of mind, and searched the Scriptures 
daily whether these tilings were so. — Matt. vii. 7. Ask, and it 
shall be given youj seek, and ye shall find 5 knock, and it shall 
be opened unto you. — Matt, xxviii. i9. Go ye, therefore, and 
teach all nations, baptizing them in the name of the Father, and 
cf the Son, and of the Holy Ghost. — 1 Cor. xi. 26. For as often 
as ye eat this bread, and drink this cup, ye do show the Lord's 
death till he come. — Luke xxiv. 32. And they said one to an- 
other, Did not our heart burn within us, while he talked with us 
by the way, and while he opened to us the Scriptures ? — Ps. 
i. 2. But his delight is in the law of the Lord: and in his law 
doth he meditate, day and night. — 2 Cor. xiii. 5. Examine your- 
selves whether ye be in the faith, prove your own selves. Know 
ye not your own selves, how that Jesus Christ is in you, except 
ye be reprobates ? — Deut. vi. 6, 7. And these words which I 
command thee this day, shall be in thine heart. And thou shalt 
teach them diligently unto thy children, and shalt talk of them 
when thou sittest in thine house, and when thou walkest by the 
way, and when thou liest down, and when thou risest up. 

(b) Ps. xix. 8. The statutes of the Lord are right, rejoicing 
the heart 3 the commandment of the Lord is pure, enlightening 
the eyes. — Heb. iv. 12. For the word of God is quick, and pow- 
erful, and sharper than any two-edged sword, piercing even to 



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THEOLOGICAL CLASS BOOK. 



Q. 4. Will the means of grace, of themselves, 
ever effect, or ensure, the regeneration or sanctifica- 
tion of the soul ? 

A. They never will. They are to be viewed only 
as the instrument, used by the Holy Spirit in enlight- 
ening the understanding, and influencing the con- 
science ; — in occasioning, but not causing, holy affec- 
tions of heart. Moral suasion, or the exhibition of 
divine truth, will of itself avail nothing towards re- 
newing and sanctifying the heart. There must be 
the agency of the Holy Ghost to give efficiency to 
meaus. The saving efficacy of means depends upon 
Qod*s agency, (c) 

Q. 5. Is the Use of the common means of grace 
absolutely necessary, in the nature of things, to pre- 
pare men for heaven ? 

A. It is presumed they are not. God could renew 
aud sanctify the hearts of those whom he saves, 
without the use of the common means of grace, if he 
pleased. He does this in the salvation of infants. 
But God's ordinary method, in renewing and sancti- 
fying the soul, is by the instrumentality of means. 
Without the use of them, therefore, there will, ordi- 
narily, be no convictions, no conversions, no fruits of 
the Spirit, no accessions to the Church of Christ ; but 
with the use of them there will, generally, be the 
ends for which they are used. 

Q. 6. How does this doctrine of means and ends 
affect the agency and sovereignty of God, and the 
agency and dependence of man ? 

A. The connection of means and ends, however 
certain, does neither injure nor destroy the agency 



the dividing asunder of soul and spirit, and of the joints and 
marrow, and is a discerner of the thoughts and intents of the 
heart. — Jer. xxiii. 29. Is not my word like as a fire, saith the 
Lord 5 and like a hammer that breaketh the rock in pieces ? 

(c) 1 Cor. iii. 6. I have planted, Apollos watered; but God 
gave the increase. — 1 Pet. i. 23. Being born again, not of cor- 
ruptible seed, but of incorruptible, by the word of God, which 
liveth and abideth forever. — James i. 18. Of his own will begat 
he us with the word of truth, that we should be a kind of first- 
fruits of his creatures. 



SYSTEM OF DIVINITY. 



123 



or sovereignty of God, nor the agency or dependence 
of man ; but proves and illustrates these doctrines. 
God acts by the instrumentality of means ; and, in 
doing it, His agency is as real and sovereign as 
though He acted without means. Man acts freely, 
while he is acted upon by the Holy Spirit, and, thus, 
man is realty dependent, and still a free agent, (d) 

Q. 7. Are all men, sinners as well as saints, obli- 
gated to use the means of grace ? 

A. They are. The commands of God, and the 
benefit resulting from their use, bind them to this 
duty. Saints are sanctified through the truth. Sin- 
ners are usually converted by the instrumentality of 
means. There is no account in Scripture, that any 
who had arrived to years of discretion were convert- 
ed until the means of grace had been used with them. 
There is, therefore, a much greater hope of the sal- 
vation of those who attend upon the means of grace 
than there is of those who do not. This hope does 
not arise from anything good in the doings of the 
unregenerate, but from the fact, that they are brought 
within the influence of means, and into a situation 
in which God is wont to grant His Spirit in renewing 
and sanctifying the soul. God does not, generally, 
extend His grace, in the salvation of men, further 
than the use of the means which he has appointed. 
The prospect, therefore, of the salvation of sinners in 
human view is limited to the use which they make 
of the means of grace. As means and ends are thus 
inseparably connected by God, in the economy of 
salvation, saints and sinners are bound to use the 
means, in order to obtain the ends. And none but 
the ignorant, enthusiastic, immoral, and wicked will 
deny the duty, (c) 



(d) 1 Cor. iii. 7. So then, neither is he that planteth anything, 
neither he that waterethj but God that giveth the increase. — 
Philip, ii. 12, 13. Work out your own salvation with fear and 
trembling; for it is God, which worketh in you both to will and 
to do of his good pleasure. 

(e) Acts xx. 32. And now, brethren. I commend you to God, 
and to the word of his grace, which is able to build you up, and 
to give you an inheritance among all them which are sanctified. 



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THEOLOGICAL CLASS SO OS. 



Q. 8. How should the means of grace be used ? 

A. With sincerity, with a disposition to improve 
by them, with a deep sense that the blessing of 
Heaven is necessary to give them a good influence, 
and with earnest prayer to God that he would render 
them efficacious. 



CHAPTER XXVI. 
Worship. 

Q. 1. What is meant by Divine worship ? 

A. Paying God that homage, or veneration, which 
is due to his perfect and adorable nature, (a) 

Q. 2. Is worship a moral or positive duty, or 
both? 

A. Worship, considered in itself, is a moral duty, 
and is, therefore, taught by the light of nature ; but 
the manner and time of worshipping God are sub- 
jects of positive injunction, and are taught by the 
Scriptures only. 

— John xvii. 17. Sanctify them through thy truth ; thy word is 
truth. — Acts ii. 37. Now when they heard this, they wore prick- 
ed in their heart, and said unto Peter, and to the rest of the 
apostles, Men and brethren. What shall we do ? — Acts ii. 41. 
Then the)' that gladly received his word were baptized ; and 
the same day there were added unto them about three thousand 
souls. — 2 Cor. x. 4>, 5. For the weapons of our warfare are not 
carnal, but mighty through God, to the pulling {'own of strong- 
holds 5 casting down imaginations, and every high thing that 
exalteth itself against the knowledge of God, and bringing into 
captivity every thought to the obedience of Christ. — Prov. viii. 
33-— 35. Hear instruction, and be wise, and refuse it not. Bless- 
ed is the man that hcareth me, watching daily at my gates, 
waiting at the posts of my doors. For whoso findeih me, find- 
eth life, and shall obtain favor of the Lord. — Prov. xv. 8. The 
sacrifice of the wicked is an abomination to the Lord 3 but the 
prayer of the upright is his delight. 

(a) Rev. iv. [) — 11. And when those beasts give glory, and 
honor, and thanks to him that sat on the throne, v. ho fiveth for- 
ever and ever, the four and twenty elders fall down before him 
that sat on the throne, and worship him that liveth forever and 
ever, and cast their crowns before the throne, saying, Thou an 
worthy, O Lord, to receive glory, and honor, arid power; for 
thou hast create;' all things, and for thy pleasure they are and 
were created., 



System of divinity. 1Q5 

Q. 3. What kinds of worship does God require 
of man ? 

*1. Public, private or family, and secret worship. 
These kinds of worship are taught by the light of 
nature, and the Scriptures of the Old and New 
Testaments, and are congenial to the feelings of 
good people. (I) 

Q. 4. When is public worship to be observed r 

A. On the sabbath, and at other times, as circum- 
stances may require, (c) 

Q. 5. What are the services of public worship? 

JL They are reading the Sacred Scriptures, 
preaching the gospel, prayer, psalmody, the adminis- 
tration of baptism, and of the Lord's supper. These 
services are always to be performed in a known 
language. The practice, therefore, of the Greek 
and Latin Churches, in this resoect, cannot be jus- 
tified, (d) 



{b) Ps. Ixxxiv. 4-. Blesseu are they that dwell in thy house } 



they will be still praising thee. — Ps. exxxii. 7. We will go into 
his tabernacles ; we will worship at his footstool. — Josh. xxiv. 
15. But as for me and my house, we will serve the Lord. — Matt, 
vi. 6. But thou, when thou prayest. enter into thy closet, and 



when thou hast shut thy door, pray to thy Father which is in 
secret, and thy Father which seeth in secret shall reward thee 
openly. 

(c) Lev. xix. 30. Ye shall keep my sabbaths, and reverence 
my sanctuary ; I am the Lord. — Joel i. li. Sanctify ye a fast, 
call a solemn assembly, gather the elders, and all the inhabit- 
ants of the land, into the house of the Lord your God. and cry 
unto the Lord. — Ps. c. 4. Enter into his srates with tlmink<£-iving. 
and into his courts with praise : be thankful unto him. and bless 
his name. 

[d] Acts xv. 21. For Mo<es of old time hath in every city 
them that preach him. being" read in the synagogue every sab- 
bath day. — Acts xviii. I. And he reasoned in the synagogue 
every sabbath, and persuaded the Jew-; and the Greeks*. — 1 Tim. 
ii. 8. 1 will therefore that men pray everywhere, lifting- up holy 
hauds without wrath and doubting-. — Col. iii. 16. Let the word of 
Christ dwell in you richly in all wisdom, teaching and admonish- 
ing one another in psalms. and hymns. and spiritual songs, sing- 
ing with grace in your hearts to the Lord. — Acts ii.41.42. Then 
they that gladly received his word were baptized ; and the same 
dav there were added unto them about three thousand souls. 

11* 



126 THEOLOGICAL CLASS BOOK, 

Q. 6. Are all people bound to support public wor- 
ship ? 

Jl. They are, by the most indispensable obliga- 
tions. Their happiness and prosperity in time, and 
their well-being in eternity, require it. No people 
were ever virtuous, happy, and successful, who, for a 
considerable length of time, did not maintain the 
worship of God. Besides, God has made it the duty 
of all men to support, by their contributions, the regu- 
lar ministrations of the gospel, (e) 

Q. 7. Can persons needlessly absent themselves 
from the house of God, or public religious services, 
without criminality ? 

A. Certainly not ; and they do it at their peril, (f) 

Q. 8. When is family worship to be observed ? 

A. Morning and evening. This reason and reve- 
lation teach. It is also a duty to acknowledge God 
in a short prayer at the table, before and after refresh- 
ments, (g) 

And they continued steadfastly in the apostles' doctrine and 
fellowship, and in breaking" of bread, and in prayer, 

(e) 1 Cor. ix. 11, 14. If we have sown unto you spiritual 
thing's, is it a great thing, if we shall reap your carnal things ? 
Even so hath the Lord ordained that they which preach the gos- 
pel should live of the gospel. — Matt. x. 9. 19. Provide neither 
gold, nor silver, nor brass, in your purses, nor scrip for your 
journey; neither two coats, neither shoes, nor yet staves 3 for 
the workman is worthy of his meat. — 1 Tim. v. 18. For the 
Scripture saith, Thou shah not muzzle the ox that treadeth out the 
corn. And the laborer is worthy of Ins reward. — Gal. vi. 6. Let 
him that is taught in the word, communicate unto him that teach- 
eth in all good things. — Rom. xv. 27. It hath pleased them 
verily; and their debtors they are. For if the Gentiles have 
been made partakers of their spiritual things, their duty is also 
to minister unto them in carnal things. — 2 Cor. viii. 13, 14. For 
I mean not that other men be eased, and you burdened 3 but by 
nn equality, that now at this time your abundance may be a 
supply for their wants, that their abundance also may be a sup- 
ply for your wants, that there may be equality. 

{/) Heb. x. 25. Not forsaking the assembling of ourselves 
together, as the manner of some is. — Ps. c. 4. Enter into his 
gates with thanksgiving, and into his courts with praise 3 be 
thankful unto him, and bless his name. 

(g) Ps. xcii. 1, 2. It is a good thing to give thanks unto the 
Lord, and to sing praises unto thy name, O Most High 3 to show 



SYSTEM OF DIVINITY. 



127 



Q. 9. What are the services proper to be per- 
formed at the time of family worship, morning and 
evening ? 

A. Reading the Scriptures, religious instruction, 
psalmody, and prayer, (h) 

Q. lGi When is secret worship to be observed ? 

A. Certainly, at least, daily. Perhaps the best 
time is immediately after rising in the morning, and 
just before retiring in the evening. Uniformity in 
this religious exercise is very desirable. 

Q. 11. What are the reasons for secret worship ? 

A. In secret worship, persons can approach God 
with more freedom, and unbosom themselves to Him 
more fully, than in any other way. Besides, there 
are private personal interests between them and God, 
sins to confess, woes to bewail, and wants to be sup- 
plied, which it would be improper to disclose to the 
world around them. This service is greatly conducive 
to a devotional state of mind, and to growth in grace. 
It is enjoined also in the Scriptures. (?) 

forth thy loving-kindness in the morning, and thy faithfulness 
every night. — Ps. cxli. 2. Let my prayer be set before thee as 
incense, and the lifting up of my hands as the morning sacri- 
fice. — 1 Tim. iv. 3 — 5. Forbidding to marry, and commanding 
to abstain from meats, which Gocl hath created to be received 
with thanksgiving of them, which believe and know the truth. 
For every creature of God is good, and nothing to be refused, 
if it be received with thanksgiving ; for it is sanctified by the 
word of God and prayer. 

(h) Acts xvii. 11. These were more noble than those in Thes- 
salonica. in that they received the word with all readiness of 
mind, and searched the Scriptures daily, whether those things 
were so. — Deut. vi. 6, 7. And these words which I command 
thee this day. shall be in thine heart. And thou shalt teach 
them diligently unto thy children, and shalt talk of them when 
thou sittest in thine house, and when thou walkest by the way. 
and when thou liest down, and when thou risest up." — Ps. xcii. 
1,2. It is a good thing to give thanks unto the Lord, and to sing 
praises unto thy name. O 3Iost High ; to show forth thy loving 
kindness in the morning, and thy faithlulness every night — Phil, 
iv. 6. Be careful for nothing ; but in everyihing, by prayer and 
supplication with thanksgiving, let your requests be made known 
unto God. 

(i) Malt. vi. 6. But thou, when thou prayest, enter into thy 
closet, and when thou hast shut thy door, "pray to thy Father 



128 



THEOLOGICAL CLASS BOOK. 



Q. 12. What is prayer ? 

A. It is a suppliant religious address, and implies 
indigence, desire, and expectation in the person offer- 
ing it. (j) 

Q. 13. What are the obligations to prayer ? 

A. The reasonableness of the duty ; the personal 
good derived from the exercise ; the efficacy of prayer 
in procuring the blessings desired ; and the command 
of God. It is, therefore, great folly and sin to neg- 
lect this important and imperious duty, (k) 

Q. 14. To whom should prayer be offered ? 

A. To God, the Father, the Son, and the Holy 
Ghost. Prayer may not be offered to the Virgin 
Mary, nor to any of the canonized saints, nor to 
angels, nor to aiw created being whatever, for this 
would be idolatry ; nor may prayer be offered to 
God through them as mediators. (I) 

Q. 15. In whose name should prayer be offered ? 

A. In the name of Christ. He alone is the medium 
of intercourse with Heaven. Since the fall, there 
is no way of access to the throne of mercy, but by a 
Mediator, (m) 



which is in secret, and thy Father which seeth in secret shall re- 
ward thee openly. 

(J) Luke xviii. 13. And the publican, standing afar off, would 
not lift up so much as his eyes unto heaven, but smote upon his 
breast, saying, God be merciful to me a sinner. 

(k) Luke xi. 9. And I say unto you, Ask, and it shall be given 
you ; seek, and ye shall find j knock, and it shall be opened 
unto you. 

(/) Luke xi. 2. And he said unto them, When ye pray, say, 
Our Father which art in heaven, hallowed be thy name. — 2 Cor. 
xiii. 14. The grace of the Lord Jesus Christ, and the love of 
God, and the communion of the Holy Ghost, be with you all. — 
Acts vii. 59. And they stoned Stephen, calling upon God, and 
saying, Lord Jesus, receive my spirit. — Col. u. 18. Let no man 
beguile you of your rev. aid in a voluntary humility and wor- 
shipping of angels, intruding into those things which he hath not 
seen, vainly puffed up by his fleshly mind. — Rev. xix. 10. And I 
fell at his feet to worship him. And he said unto me, Sec thou 
do it not. I am thy fellow servant, and of thy brethren that 
have the testimony of Jesus: worship God 5 for the testimony 
of Jesus is the spirit of prophecy. 

(m) 1 Tim. ii. 5. For there is one God, and one Mediator be- 
tween God and man, the man Christ Jesus. — Eph. ii. 18. For 



SYSTEM OF DIVINITY. 



129 



Q. 16. in what manner should God be addressed 
in prayer ? 

A. With understanding, solemnity, and reverence, 
with deep sense of sinfulness and unworthiness, with 
love, penitence, humility, faith, gratitude, persever- 
ance, and submission to the will of God. (n) 

Q. 17. For whom is prayer to be offered ? 

A. For ourselves, our friends and enemies, for 
rulers and ruled, ministers and people, Zion and the 
world, for all who now live, and shall hereafter live ; 
but not for the dead, nor for sinners in hell, nor for 
saints in heaven, nor for those who have committed 
the unpardonable sin. (o) 

Q* 16. For what are prayers to be offered ? 

A. For those things which are lawful in them- 
selves, and which tend to advance the glory of God, 



through him we both have an access by one spirit unto the 
Father. 

{?> ) Ps. xlvii. 7. For God is the King of all the earth ; sing ye 
praises with understanding-. — Heb. xii 28. Wherefore, we re- 
ce ving a kingdom which cannot be moved, let us have grace, 
where! y we may serve God acceptably with reverence and 
go ly fear. — Luke xviii. 13. God be merciful to me a sinner. — 
John iv. 24. God is a spirit, and they that worship him, must 
worship him in spirit and in truth. — Heb. xi. 6. But without faith 
ii is impossible to please him. for he that cometh to God must 
believe that he is, and that he is a rewarder of them that dili- 
gently seek him.« — Eph. vi. 13. Praying always with all prayer 
and supplication in the Spirit, and watching thereunto with all 
perseverance and supplication for ail saints. — Luke xxii.42. Say- 
ing. Father, if thou be willing, remove this cup from me 5 never- 
theless, not my will, but thine, be done. 

(o) 1 Tim. ii. 1, 2. I exhort, therefore, that, first of all, suppli- 
cations, prayers, intercessions, and giving of thanks, be made 
for all men ; for kings and for all that are in authority, that we 
may lead a quiet and peaceable life in all godliness and honesty. 
— Matt. v. 44. But I say unto you, Love your enemies, bless 
them that curse you. do good to them that hate you. and pray for 
them which despitefully use you. and persecute* you. — Ps. exxii. 
G. Pray for the peace of Jerusalem ; they shall prosper that 
love thee. — Rev. xxii. 11. He that is unjust, let him be unjust 
still ; and he which is filthy, let him be filthy still ; and he that is 
righteous, let him be righteous still ; and he that is holy, let him 
be holy still. — 1 John v. 16. If any man see his brother sin a 
sin which is not unto death, he shall ask. and he shall give him 
life for them that sin not unto death. There is a sin unto death ; 
I cto no: sev that he sbrd' rrr.v for it. 



130 



THEOLOGICAL CLASS BOOK. 



the welfare of the Church and the world, our own 
good, and the good of others. 

Q. 19. In what do the devotional services of 
heaven differ from those of earth ? 

A. They differ in these respects : the devotional 
services of heaven are perfectly pure and holy, and 
consist chiefly of praise and thanksgiving. 

Q. 20. May the habitual neglect of prayer con- 
sist with the Christian character ? 

A. It is difficult to conceive that it may. Prayer 
is justly denominated the breath of the Christian, \p) 



CHAPTER XXVII. 

Sabbath* 

Q. 1. What is meant by the Sabbath ? 

A, A day of rest from secular pursuits and 
worldly pleasures, in devotement to holy services. 

Q. 2. Is the Sabbath a moral or positive insti- 
tution ? 

A. In a sense it is both. The separation of a 
portion of time to the worship of God is dictated by 
the light of nature, and, therefore, of moral obligation. 
But the quantity of time, as well as the particular 
time, to be separated to the worship of God, is known 
only by Divine revelation, and is, therefore, of positive 
obligation. 

Q. 3. What portion of time has God consecrated 

to be kept holy ? 

A. A seventh part — one day in seven, (a) 

Q. 4. Why should the Sabbath be observed as 

a holy day ? 

(p) Acts ix. 11. And the Lord said unto him. Arise, and go 
into the street which is called Straight, and inquire in the house 
of Judas for one called Saul, of Tarsus ; for behold he prayeth. 

(a) Exod. xx. 8 — 10. Remember the sabbath day, to keep it 
holy. Six days shalt thou labor, and do all thy work ; but the 
seventh day is the Sabbath of the Lord thy God ; in it thou 
shalt not do any work, thou, nor thy son, nor thy daughter, thy 
man-servant, nor thy maid-servant, nor thy cattle, nor thy stran- 
ger that is within thy gates. 



SYSTEM OF DIVINITY. 



131 



A. 1. Because it furnishes an opportunity for rest, 
serious reading and meditation, the religious educa- 
tion of children, Christian intercourse, and public 
social worship ; 2. Because the reason and fitness of 
things require it ; 3. and, Because God has established 
it to be perpetually kept as sacred to His service, (b) 

Q. 5. When was the Sabbath at first instituted ? 

A. Immediately upon the close of the creation. 

Q. 6. What is the evidence of this ? 

A. 1. The fact, that the Scriptures represent it as 
then instituted : 2. The design of the institution, 
which is the commemoration of the Divine perfec- 
tions, in the work of creation, and the preparation of 
man for the kingdom of heaven ; and, 3. The fact 
that time was then, and onward, distinguished by- 
weeks of seven days, (c) 

Q. 7. Was the command to keep the Sabbath 
renewed to the children of Israel ? 

A. It was, when God gave to them from mount 
Sinai the ten commandments, (d) 

Q. 8. Is the sabbatical institution in force under 
the Christian dispensation ? 

A. It is. As evidence of this, we have, in addi- 
tion to the fourth commandment of the decalogue, 
which is perpetually binding upon all men, whereso- 
ever it is made known, the practice of the Apostles, 
of Him who is Lord of the Sabbath, and the prac- 

{b) Gen. ii. 3. And God blessed the seventh day, and sanc- 
tified it ; because that in it he had rested from all his work which 
God created and made. — Exod. xx. 8. Remember the Sabbath 
day, to keep it holy. 

(c) Gen. ii. 3. And God blessed the seventh day, and sancti- 
fied it y because that in it he had rested from all his work which 
God created and made. — Exod. xx. 11. For in six days the Lord 
made heaven and earth, the sea. and all that in them is. and 
rested the seventh day ; wherefore the Lord blessed the sabbath 
day, and hallowed it. The phrase, ' in process of time/ or more 
properly rendered, at the end of daijs, when Cain and Abel are 
said to have brought their offering to the Lord, most probably 
meant the Sabbath. A week was a well known period of time 
in the days of Jacob and Laban. Noah observed periods of 
seven days. 

(d) Exod xx. 8. Remember the sabbath day to keep it holy. 



132 



THEOLOGICAL CLASS BOOK. 



tice of the primitive Christians. The Sabbath, then, 
is a standing ordinance, and is, consequently, not abol- 
ished under the Christian dispensation ; but continues 
in full force.' (e) 

Q. 9. Which day of the week was the Jewish 
Sabbath ? 

A. It was the seventh day of the week. 

Q. 1 0. How long did the Jewish Sabbath continue ? 

A. Till Christ's resurrection from the dead : when 
Christ came and broke down the middle wail of par- 
tition between Jews and Gentiles, and restored many 
things to their primitive state. The Jewish Sabbath, 
which was typical of the rest that He procured for 
His Church, was altered to the first clay of the week. 
The Jewish Sabbath was abolished when the Mo- 
saic dispensation ceased, and the things typified by it 
took place. 

Q. 11. What is the evidence that the first day of 
the week is to be kept as the Sabbath, under the 
Christian dispensation. 

A, 1. The fact, that Christ arose from the dead 
on this day ; and, 2. The fact, that the Apostles and 
primitive Christians observed the first day of the 
week as the Sabbath. But this they would not have 
done, had it not met the approbation of the Lord of 
the Sabbath ; and His will is a law, and, consequently, 
their example has all the force which can be attached 
to a precept or command, (f) # 



(e) See (d) and(/.) 

(f) Mark ii. 28. Therefore the Son of man is Lord also of 
the sabbath. — The first day of the week is called the Lord's daij 
in distinction from all other days, because it is designed to com- 
memorate the resurrection of Christ. — Rev. i. 10. I was in the 
Spirit on the Lord's day. — On this day the Lord's Supper was 
administered, and the word of God was preached. — Acts xx. 7. 
And upon the first day of the week, when the disciples came 
together to break bread ; Paul preached unto them. — Lt was the 



* It is to be remembered, that the fourth commandment specifies 
no particular day to be kept as the Sabbath, only one in seven. The 
purport of the command is, Six days may be employed in labor, and 
the seventh, or one in seven, is to be observed as a day of sacred 
rest. Elsewhere we are to look for the specification of the day of 
the Sabbath. 



SYSTEM 01' DIVINITY. 



133 



Q. 12. When does the Sabbath begin ? 

A. Some are of the opinion that it begins at even- 
ing, some, at midnight, some, at morning, and some, 
that it cannot be determined when it does begin, All, 
however, agree in the opinion, that a seventh portion 
of time ought to be kept holy. And it may, perhaps, 
be safe and expedient for Christians to conform their 
reckoning of days to that which prevails in the 
country where they live. 

Q. 13. How should the Sabbath be kept ? 

A. It should be kept in a holy manner. Prepara- 
tion should be made for it when approaching, and it 
should commence with prayer. On it servile labor, 
all works of vanity, pride, and luxury, all slothftilness 
and stupidity, travelling on journeys, visiting from 
house to house, strolling the fields, walking the streets, 
conversation upon worldly concerns, reading irre- 
ligious books, or even books on ordinary subjects, 
should be avoided. Keeping the Sabbath holy implies, 
also, that the day be spent in public, private, and se- 
cret devotion, or religious exercises generally, (g) 



day of charitable collections. — 1 Cor. xv'i. 2. Upon the first day 
of the week, let every one of you lay by him in store, as God hath 
prospered him, that there be no gatherings when I come. — Christ 
appeared to his disciples on this day, and blessed them. — John 
xx. 1. 19. 26. The first day of the week cometh Mary Magda- 
lene, early, when it was yet dark, unto the sepulchre, and seeth 
the stone taken away from the sepulchre. Then the same 
da} 7 at evening, being the first day of the week, when the doors 
were shut, where the disciples were assembled for fear of the 
Jews, came Jesus, and stood in the midst, and saith unto them. 
Peace be unto you. And after eight days, again his disciples 
were within, and Thomas with them. Then came Jesus, the 
doors being shut, and stood in the midst, and said. Peace be 
unto you. 

(g) Exod. xx. 8 — 11. Remember the sabbath day to keep it 
holy. Six days shalt thou labor and do all thy work ; but the 
seventh day is the sabbath of the Lord thy God"; in it thou shalt 
not do an} r work, thou, nor thy son, nor thy daughter, thy man- 
servant, nor thy maid-servant, nor thy cattle, nor thy stranger 
that is within thy gates. For in six days the Lord made heaven 
and earth, the sea, and all that in them is, and rested the sev- 
enth day, wherefore the Lord blessed the sabbath dav, and hal- 
lowed it.— Jer. xvii. 21 22. Thus saith the Lord ; Take heed 



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THEOLOGICAL CLASS BOOK. 



Q. 14. May not works of necessity and mercy be 
performed on the Sabbath ? 

A, They may, if they cannot be properly de- 
ferred, such as healing the sick, administering to the 
relief of the distressed, and other works of mercy 
and necessity, (h) 

Q. 15. By what name ought the Christian Sabbath 
to be called ? 

A. It is appropriately called the Lord's Day, or 
the First Day of the week. It may also, with great 
propriety, be called Sabbath, but not Sunday. 

Q. 16. Is the Sabbath an important institution ? 

A. It is ; for it has been of more utility in pre- 
serving the knowledge and worship of God, and 
hereby promoting the temporal and spiritual happi- 
ness of man, than all other institutions. 

Q. 17. Should the Sabbath be highly prized ? 

A, It should ; for with it is connected our pros- 
perity as individuals, and as a nation, and the happi- 
ness of the present and future generations. Conse- 

to yourselves, and bear no burden on the sabbath day, nor bring 
it in by the gates of Jerusalem. Neither carry forth a burden 
out of your houses on the sabbath day, neither do ye any work, 
but hallow ye the sabbath day . as I commanded your fathers. — 
Nehem. xiii. 15. In those days I saw in Judah some treading" 
wine presses on the sabbath, and bringing in sheaves, and Jading 
asses 5 as also wine, grapes, and figs, and all manner of bur- 
dens which the} 7 brought into Jerusalem on the sabbath day; 
and 1 testified against them in the day wherein they sold 
victuals. — Isaiah lviii. 13,14. If thou turn away thy foot from the 
sabbath, from doing thy pleasure on my holy da}-, and call the 
sabbath a delight, the holy of the Lord honorable ; and shalt 
honor him, not doing thine own ways, nor finding thine own 
pleasure, nor speaking thine own words ; then shalt thou delight 
thyself in the Lord 3 and I will cause thee to ride upon the high 
places of the earth, and feed thee with the heritage of Jacob, thy 
father, for the mouth of the Lord hath spoken it. 

(h) Mark ii. 27. And he said unto them. The sabbath was 
made for man, and not man for the sabbath. — Luke xiii. 15, 16. 
The Lord then answered him, and said, Thou Ivypocrite, doth 
not each one of you on the sabbath loose his ox or his ass from 
the stall and lead him away to watering? And ought not this 
woman, being a daughter of Abraham, whom Satan hath bound, 
lo, these eighteen years, be loosed from this bond on the sabbath 
day ? 



SYSTEM OF DIVINITY. 



135 



quently every exertion should be made to prevent its 
violation. 

CHAPTER XXVIIL 
Church. 

Q. 1. How is the Church of God to be regarded 
in its distinctive character ? 

A. It is to be regarded as catholic or particular, 
visible or invisible, militant or triumphant. 

Q. 2. What is meant by the catholic Church ? 

A. It has a two-fold sense. It means, either all 
the professed friends of Christ, who dwell on the 
earth, that have publicly entered into covenant with 
God and His people ; or all those who shall finally 
be sanctified and saved, (a) 

Q. 3. What is meant by a particular Church ? 

A. A suitable number of professed Christians, 
who, embracing the great and essential truths of 
Christianity, and living in some good measure agree- 
ably to them, covenant to walk together according to 
the laws, institutions, and ordinances of Christ. Such 
were the Churches at Rome, Corinth, Ephesus, Phi- 
lippi, Colosse, and Thessalonica. (b) 

Q, 4, What is intended by the Church visible ? 

A. All those who have, openly and freely, pro- 
fessed the religion of the Bible, and entered into cov- 
enant with God and His people, according to Divine 
prescriptions, (c) 

Q, 5. What is meant by the Church invisible ? 

(a) Eph. i. 10, 22, 23. That in the dispensation of the fulness 
of times, he might gather together in one all things in Christ, 
both which are in heaven, and which are on earth, even in him. 
And hath put all things under his feet, and gave him to be the 
head over all things to the church, which is his body, the fulness 
of him that filleth all in all. 

(b) Rev. ii, 7. He that hatli an ear, let him hear what the. 
Spirit saith unto the churches. 

(c) 1 Cor. i.2. Unto the church of God which is at Corinth; 
to them that are sanctified in Christ Jesus, called to be saints, 
with all that in every place call upon the name of Jesus Christ 
pur Lord, both theirs and ours, 



136 



THEOLOGICAL CLASS BOOK. 



A. All those who have really experienced re- 
ligion, or who love the Lord Jesus Christ in sincerity 
and truth, whether they belong to the visible Church 
or not. (d) 

Q. 6. What is to be understood by the Church 
militant ? 

A. All true Christians upon the earth who, while 
here in probation, are conflicting with self, sin, Satan, 
and the world, (e) 

Q. 7. What is meant by the Church triumphant ? 

A, All true Christians, who are in a glorified 
state, or are confirmed in holiness and happiness in 
heaven. (/) 

Q. 8. What particular act constitutes, or embodies, 
a particular Church ? 

A. The act of covenanting. Every body of per- 
sons must have some bond of union, some covenant, 
some associating act. 

Q. 9. When did the Church have its origin ? 

A. Soon after the apostasy of man. It is gen- 
erally supposed that Adam and Eve repented and 
believed in the promised Seed. Abel, it is certain, was 
a believer, (g) 



(d) 2 Tim. ii. 19. Nevertheless, the foundation of God stand- 
eth sure, having this seal, the Lord knoweth them that are his. — 
1 Cor. xii. 12, J 3. For as the body is one, and hath many mem- 
bers, and all the members of that one body, being- many, are one 
body, so also is Christ. For by one Spirit are we all baptized 
into one body, whether we be Jews or Gentiles, whether we be 
bond or free ; and have been all made to drink into one Spirit. 

(e) 1 Tim. vi. 12. Fight the good fight of faith, lay hold on 
eternal life, whereuato thou art also called, and hast professed 
a good profession before many witnesses. — Rev. xxi. 7. He diat 
overcometh shall inherit all tilings, and I will be his God, and 
he shall be my son. — Eph. vi. 12. For we wrestle not against 
flesh and blood, but against principalities, against powers, 
against the rulers of the darkness of this world, against spiritual 
wickedness in high places. 

(f) Rev. v. 9. And they sung a new song, saying, Thou art 
worthy to take the book, and to open the seals thereof, for thou 
wast slain ; and hast redeemed us to God by thy blood out of 
every kindred, and tongue, and people, and nation. 

(g) Gen. hi. 31. Unto Adam also, and to his wife, did the 
Lord God make coats of skins, and clothed them. — It is sup- 
posed by sojie. that these were ski?is of beasts slain and offered 



SYSTEM OF DIVINITY. 



137 



Q. 10. What qualifies for Church membership ? 

A. Experimental piety, or vital godliness — re- 
pentance, and faith, (h) 

Q. 11. Are all who profess religion possessed of 
this qualification ? 

JL They are not. Some are hypocritical profes- 
sors. No Church on earth, probably, is entirely 
pure, (i) 

Q. 12. What is the design of the institution of 
the Church on earth ? 

A. The maintenance and diffusion of the truths 
of religion, the support of Gospel ordinances, the 
promotion of holiness and happiness among mankind, 
and the edification of the people of God. (j) 

Q. 13. What are the special ordinances of the 
Church? 



in sacrifice, and that this circumstance is indicative of the faith 
of our first parents in the great atoning sacrifice, which is Christ, 
of whom these were a type. — Heb. xi. 4. — By faith Abel offered 
unto God a more excellent sacrifice than Cain, by which he ob- 
tained witness that he was righteous, God testifying of his gifts ; 
and by it he being dead yet speaketh. 

(h) Acts vjii. 47. And Philip said, If thou believest with all 
thine heart, thou mayest. — Acts ii. 41. Then they that gladly re- 
ceived his word were baptized ; and the same day there were 
added unto them about three thousand souls. 

(i) Matt. xiii. 47. Again, the kingdom of heaven is like unto a 
net, that was cast into the sea, and gathered of every kind — 
Matt. viii. 21, 22, 23. Not every one that saith unto me, Lord, 
Lord, shall enter into the kingdom of heaven ; but he that cloeth 
the will of my Father which is in heaven. Many will say to me 
in that day, Lord, Lord, Have we not prophesied in thy name ? 
And in thy name have cast out devils ? And in thy name done 
many wonderful works ? And then will I profess unto them, I 
never knew you ; depart from me, ye that work iniquity. 

{j) Eph. iv. 11 — 13. And he gave some, apostles; and some, 
prophets ; and some, evangelists ; and some, pastors and 
teachers ; for the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ ; till we 
all come in the unity of the faith, and of the knowledge of 
the Son of God, unto a perfect man, unto the measure of the 
stature of the fulness of Christ. — Eph. v. 27. That he might 
present it to himself a glorious church, not having spot, or wrin- 
kle, or any such thing 3 but that it should be holy and without 
blemish. 

12* 



138 



THEOLOGICAL CLASS BOOK. 



A. Baptism and the Lord's Supper, (k) 
Q. 14. What is the destination of the Church 
militant ? 

A. Its destination is to increase until it shall fill 
the earth, and to continue to the end of the world. (I) 



CHAPTER XXIX. 
Baptism. 

Q. 1. What is Christian baptism ? 

A. It is a special or positive ordinance of Christ, 
and consists in the application of water to a person 
in the name of the Father, and of the Son, and of 
the Holy Ghost, {a) 

Q. 2, When was this sacrament instituted ? 

A. After Christ's resurrection from the dead, and 
just before his as.cension into heaven. And it is a 
public and formal abrogation of the Mosaic econo- 
my, and an authoritative establishment of the Chris- 
tian dispensation. It marks a new era in the history 
of the Church, (b) 

Q. 3. What is signified by baptism ? 

A. It represents the necessity of the sprinkling 
or washing of the soul from sin and pollution by the 



(k) Matt, xxviii. 19. Go ye, therefore, and teach all nations, 
baptizing - them in the name of the Father, e.nd of the Son, and 
of the Holy Ghost. — 1 Cor. xr. 21. 25. And when he had given 
thanks, he brake it, and said. Take, eat ; this is my body, which 
is broken for you ; this do in remembrance of me. After the 
same manner also he took the cup, when he had supped, saying, 
This cup is the new testament in my bloody this do ye, as oil as 
ye drink it, in remembrance of me. 

(/) Isaiah ii.2. And it shall come to pass in the last days, that 
the mountain of the Lord's house shall be established in the top 
of the mountains, and shall be exalted above the hills j and all 
nations shall flow unto it. — Matt. xvi. 18. And I say also unto 
thee, that thou art Peter, and upon this rock I will build my 
church 5 and the gates of hell shall not prevail against it. 

(a) Matt, xxviii. 19. Go ye, therefore, and teach all nations, 
baptizing them in the name of the Father, and of the Son, and 
of the Holy Ghost. 

(b) See reference (a). 



SYSTEM OF DIVINITY* 



139 



Holy Spirit, in bis purifying and cleansing influences. 
It is an outward and visible sign of an inward and 
spiritual grace. It is not regeneration, but the sym- 
bol of it. It is also a seal of the covenant of grace, 
both on the part of God, and of him who is bap- 
tized. It is an initiatory ordinance, an appointed 
requisite of admission into the visible Church. And 
it is a solemn dedication to God, the Father, the Son, 
and the Holy Ghost, (c) 

Q. 4. By whom should baptism be administered ? 

A. By a minister of the Gospel — one who has 
been properly baptized, and inducted into the Minis- 
terial office. He administers the ordinance in his 
official capacity. 

Q. 5. Who are the proper subjects of baptism? 

A. All who profess their faith in Christ, and 
obedience to Him, and the children of such as are 
members of the visible Church, if in a state of 
minority. 

Q. 6. What is the evidence that believers are 
proper subjects of baptism? 

A. The fact that the Scriptures require of adults, 
or those who can believe, faith in order to baptism, 
and that such as did believe were baptized. This 
was the case with the three thousand converted on 
the day of Pentecost, with the Eunuch, the Jailer, 
Lydia, and the people of Samaria. This argument, 
which proves that adults must believe in order that 
they may be baptized, does not prove that infants are 
not proper subjects of baptism. If it does, then the 
same mode of reasoning will prove that all infants 
are lost. For it is expressly said in Scripture, that 
he that believeth not shall be damned. But infants 
cannot believe ; therefore, according to this reason- 



(c) Tit. iii. 5. Not by works of righteousness;, which we 
have done, but according- to his mercy he saved us by the 
washing of regeneration and renewing of the Holy Ghost. — 
Acts i. 5. For John truly baptized with water j but ye shall be 
baptized with the Holy Ghost not many days hence. — 1 Pet. 
i. 2. Elect according to the foreknowledge of God the Father, 
through sanctifi cation of the Spirit unto obedience, and sprink- 
ling 01 the blood of Jesus Christ. 



140 



THEOLOGICAL CLASS BOOK. 



ing, they must all perish. But this none will say. 
The truth is, that when the Scriptures speak of faith 
as necessary to baptism or salvation, they refer solely 
to adults, those who are capable of-belieyiiig. They 
have not the least respect to infants, who cannot be- 
lieve. ^ The fact, then, that faith is necessary in 
adults, in order to quality them for baptism, is no 
argument for, or against, the baptism of infants, (d) 

Q. 7. What is the evidence that the children of 
the members of the visible Church, or believers in 
covenant, are proper subject? of baptism? 

A, Here let it be observed, that in Scripture there 
is no command not to baptize infants, and no evidence 
that infants should not be baptized. The baptism 
of the children of believers in covenant may be ar- 
gued, 1. From the covenant God made with Abra- 
ham. This was the covenant of grace, and it ex- 
tended not only to Abraham, and his children, and 
his household, but to all his posterity, especially his 
children by faith, for an everlasting covenant. The 
seal of this covenant, under the Jewish dispensation, 
was circumcision, and was arhxed to males only of 
the Jews and proselyted Gentiles. The seal of the 
covenant under the Christian dispensation, is bap- 
tism, and is to be applied to both males and females, 
for they are all one in Christ Jesus. The children 

(d) Ps. 1. 16. Bat unto the wicked God saidi. What bast 
thou to do to declare my statutes, or that thou shouldst take 
my covenant in thy mouth ? — Acts ii. 41. Then they that 
gladly received his word were baptized, and the same day 
there* were added unto them about three thousand souls. — Acts 
viii. 37. And Philip said, If thou believest with all thine heart, 
thou mayest. And he answered and said, I believe that Jesus 
Christ is the Son of God.' — Acts xvi. 31. 33. And they said, 
Believe on the Lord Jesus Christ, and thou shalt be saved, and 
thy house. And he took them the same hour of the night, and 
washed their stripes j and was baptized, he and all his, straight- 
way. — Acts xvi. 11. And a certain woman named Lvdia, a 
seller of purple, of the city of Thyatira. which worshipped God, 
heard us, whose heart the Lord opened, that she attended unto 
the things which were spoken of Paul. — Acts viii. 12. But when 
they believed Philip, preaching the things concerning the king- 
dom of God, and the name of Jesus Christ, they were baptized, 
both men and women. 



SYSTEM OF DIVINITY. 



141 



of believers under the Jewish dispensation, received 
the seal of the covenant, which was circumcision. 
So the children of believers, under the Christian dis- 
pensation, should receive the seal of the covenant, 
which is baptism. This is a token of their covenant 
relation. The Christian Church is a continuation of 
the Jewish Church. Consequently, as baptism is 
founded on the same relation of parents and children, 
and as, in regard to the covenant, it answers the same 
purpose with circumcision, so it comes in the place 
of it. The covenant remains the same, though the 
seal of it is altered. (e) # 2. Another argument for the 
baptism of the children of believers, is derived from 



(e) Gen. xvii. 7. 9, 10, 11, 12. And I will establish my cov- 
enant between me and thee, and thy seed after thee, in their 
generations, for an everlasting covenant 3 to be a God unto 
thee, and thy seed after thee. And God said unto Abraham, 
Thou shalt keep my covenant, therefore, thou and thy seed 
after thee, in their generations. This is my covenant, which 
ye shall keep between me and you, and thy seed after thee 5 
every man-child among } 7 ou shall be circumcised. And ye 
shall circumcise the flesh of your foreskin 3 and it shall be a 
token of the covenant betwixt me -and you. And he that is 
eight days old, shall be circumcised among you, every man- 
child in your generations 3 he that is born in the house, or 
bought with money of any stranger, which is not of thy seed. — 
Gen. xvii. 26, 27. In the self-same day was Abraham circum- 
cised, and Ishmael his son, and all the men of his house, born 



* 'There never was any age, at least since Abraham,' says Dr. 
Wall, ' in which the children, whether of Jews or proselytes, that 
were admitted into covenant, had not some badge or sign of such 
their admission. The male children of Abraham's race were en- 
tered by circumcision. The whole body of the Jews, men, women, 
and children, were in Closes' time baptized. After which the 
male children of proselytes, that were entered with their parents, 
were, as well as their parents, admitted by circumcision, baptism 
and a sacrifice ; the female children by a baptism and a sacrifice. 
Now, after that circumcision and sacrifice were to be abolished un- 
der the gospel dispensation, there was nothing left but baptism or 
washing, for a sign of the covenant and of professing religion 
This our Saviour took probably as being the easiest and the least 
operese of ail the rest ; and as being common to both sexes, making 
no difference of male or female, and enjoined it to all that should en- 
ter into the kingdom of God. John iii. 5. And St. Paul does plainly 
intimate to the Cel. ii. 11, 1*2, that it served them instead of circum- 
cision, calling it the circumcision of Christ, or Christian arcumrision.'—- 
History of Infant Baptism, V. 1. p. 90. 



142 



THEOLOGICAL CLASS BOOK. 



the conduct of Christ towards them, and his declara- 
tion concerning them. He approved of their being 
brought to Him for His blessing, when forbidden by 
His disciples. He spoke of them with the tenderest 



in the house, and bought with money of the stranger, were cir- 
cumcised v. ithhiro, — Gen. xxi. 4. And Abraham circumcised his 
son Isaac, being eight days old, as God had commanded him. — 
Rom. xv. 8. Now I say that Jesus Christ was a minister of the 
circumcision for the truth of God, to confirm the promises made 
unto the fathers. — GaJ. iii. 17.7. 29. And this I say, that the cove- 
nant that was confirmed before of God in Christ, the- law- which 
was four hundred and thirty years after, cannot disannul, that 
it should make the promise of none effect. Know ye, tuere- 
fore } that they which are of faith, the same are the children of 
Abraham. And if ye be Christ's, then ye are Abraham's seed,, 
and heirs according to the promise.. — Rom. iy. 11. 16.. And he 
received the sign of circumcision, a seal of the righteousness of 
the faith, which he had, yet being uncircumcised, that he might 
be the father of all them" that believe, though they be not cir- 
cumcised, that righteousness might be imputed unto them also.. 
Therefore it is of faith that it might be by grace, to the end the 
promise might be sure to all the seed ; not to that only which is 
of the law, but to that also which is of the faith of Abraham,, 
who is the father of us all.— Acts ii. 38,39. Then Peter said 
unto them, Repent, and be baptized every one of 3'ou in the 
name of Jesus Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Ghost. For the promise is unta 
you and to your children, and to all that are afar off, even as 
many as the Lord our God shall call. — Rom. xi. 16 — 20. For 
if the first fruit be holy, the lump is also holy ; and if the root 
be holy, so are the branches. And if some of the branches be 
broken off, and thou being a wild olive tree wert graffed in 
among them, and with them partakest of the root and fatness 
of the olive tree; boast not against the branches; but if thou 
boast, thou bearest not the root, but the root thee. Thou wilt 
say then, The branches were broken off that I might be grafted 
in. Well, because of unbelief they were broken off, and thou 
standest by faith. — Eph. iii. 6. That the Gentiles should be 
fellow heirs, and of the same body, and partakers of his prom- 
ise in Christ by the gospel.— Jer. xxx. 20. Their children shall 
also be as aforetime, and their congregation shall be established 
before me, and I will punish all that oppress them.<— 1 Cor, vii. 
14. For the unbelieving husband is sanctified by the wife, and 
the unbelieving wife is sanctified by the husband 3 else were 
your children unclean 5 but now are the}' holy.— Gal. iii. 28. 
There is neither Jew nor Greek, there is neither bond nor free, 
there is neither male nor female ; for ye arc all one in Christ 
Jesus. 



SYSTEM OF DIVINITY. 



143 



affection, took them in His arms and blessed them, 
and declared that of such vv r as His kingdom, either in 
its state of grace on earth, or in its state of glory in 
heaven. Surely, then, they are within the pale of 
the covenant, and, consequently, have a right to the 
privileges of the covenant, and to baptism, the seal 
of the covenant, (f) 3. The next argument for the 
baptism of children is the fact, that the Apostles bap- 
tized households. Their practice should be consid- 
ered a rule for us on this subject. The households 
of the Jailer, Lydia, and Stephanas, were baptized, 
and on the faith of these persons, so far as appears. 
And is it not reasonable to suppose that some individ- 
uals of these families were children, or persons in 
minority ? (g) 4. The practice of the baptism of 
infants from the days of the Apostles to tip present 
time, is an argument in favor of infant baptism. There 
is no ancient writer of distinction, who does not refer 
its origin-, as a matter of certainty, to the usage of the 
Apostles, It appears from the writings of the pious, 
learned and accurate Dr. Wall, that infant baptism 
was not even denied by any for 1100 years after 
Christ. The denial of infant baptism, therefore, is 
somewhat a late thing, and wholly unwarranted by 
Scripture.* 5. Another argument for infant baptism 



(/) Luke xviii. 15, 16. And they brought unto him also 
infants, that he would touch them 3 but when his disciples saw 
it, they rebuked them. But Jesus called them unto him, and 
said, Suffer little children to come unto me, and forbid them 
not j for of such is the kingdom of God. 

(g) Acts xvi. 33. And he took them the same hour of the 
night, and washed their stripes 3 and was baptized, he and all 
his, straightway. — Acts xvi. 15. And when she was baptized, 
and her household, she besought us, saying, If ye have judged 
me to be faithful to the Lord, come into my house and abide 
there. — 1 Cor. i. 16. And I baptized also the household of Steph- 
anas. 



* Origen, who possessed more information than any man of his 
day, and who lived near the time of the apostles, says, 1 The 
Church received a tradition, or order, from the apostles, to give 
baptism to little children also.' A little after the period in which 
Origen lived, a Council of 66 bishops unanimously decided, that 
' The baptism of infants was not to be delayed to the eighth day 
after the birth, as circumcision had been ; but might be given them 



144 



THEOLOGICAL CLASS BCOK. 



is derived from the consequences of a denial of it. 
There is not the least ground for pretending to a 
regular succession of adult baptisms from the days 
of Christ to the present time, that is, the baptisms of 
adults by person? who had been baptized when 
adults. And as Done are qualified to administer bap- 
tism, but such as have been properly baptized, so by 
nullifying infant baptism, all baptism is nullified. 
Consequently, on this principle, none are now bap- 
tized, and none can be baptized till a new dispensa- 
tion from heaven.* — May it not be fairly and fully 

at any time before.' The question they decided was not whether 
infants should be baptized, (there was no doubt on this point,) but 
whether they might be baptized before they were eight days old. 
Augustine, who was born in the middle of the fourth century, 
affirms, ' 3Mie whole Church practises infant baptism. It was not 
instituted ny Councils, but was always in use.' Pelagius, who 
lived at the same time, and who had visited the most noted 
Churches in Europe, Asia, and Africa, declares that he never 
heard of any one, even the most impious heretic, who asserted that 
infants are" not to be baptized.' ' For the first 400 years,' (after 
Christ, 1 says Dr. Wall, in his History of Infant Baptism, 'there ap- 
pears only one man, Tertullian. that advised the delay of infant 
baptism, in some cases ; and one Qregcry, who did perhaps prac- 
tise such delay, in the case of his own children : but no society, so 
thinking, or so practising, nor one man-so saying, that it was un- 
lawful to baptize infants'. In the next TOO years, there is not so 
much as one man to be found, that either spoke or practised such 
delay, but all the contrary. And when about the year 1130, one 
sect among the Waldenses declared against the baptizing of infants 
as being incapable of salvation, the main body of that people re- 
jected their opinion. And the sect that still held to it quickly 
dwindled awav and disappeared. And there was nothing more 
heard of holding that tenet till the year 15-20.' Dr. Gill himself, 
one of the most learned of the Baptist writers, acknowledges, that 
infant baptism was the practice of the Church universally, from the 
third to the eleventh century.' 

* The Rev. Roger Williams, who was the founder of the first 
Baptist church in Providence, R. I., in the year 1C39, which was the 
first Baptist church established in this country, came to this same 
just conclusion. Secretary Morton, in his Memorial of New Eng- 
land, published in 1669, says, ' They (Mr. Williams and others, who 
first settled Providence) had not been long there together, but from 
rigid separation thev fell to Anabaptistry , renouncing the baptism 
which thev had received in their infancy, and taking up another 
baptism, aiid so began a church in that way ; but Mr. V, illiams 
stopped not there long, for after some time he told the people that 
followed him, and joined with him in a new baptism, that he was out 
of the way himself, and had misled them, for he did not find that 
there wasanvupon earth that could administer baptism, and, there- 
fore, their last baptism was a nullity, as well as their first ; and, 
therefore, they must lay down all, and wait for the coining of the 



SYSTEM OF DIVINITT, 



145 



concluded from the above arguments, that the infants 
of believers in covenant are proper subjects of 
baptism ? 

Q. 8. Is it right and a duty for heads of families, 
who are Church members, to dedicate in baptism 
those children which are committed to them as their 
own, or which are under their special care and gov- 
ernment? 

A. It is. Under the Jewish dispensation, children 
holding this relation received the seal of the covenant, 
which was circumcision, and such children should 
now receive the seal of the covenant, which is bap- 
tism. It is also a reasonable service, and should not 
be neglected, as it is in the present day. (h) 

(h) Gen. xv\\. 12. 13. 26,27. And he that is eight days old, 
shall be circumcised among - you. every man-child in your gen- 
erations 3 he that is born in the house, or bought with money of 
any stranger which is not of thy seed. He that is bora in thy 
house, and he that is bought with thy money must needs be cir- 
cumcised : and my covenant shall be in your flesh for an ever- 
lasting covenant. In the self-same da\* was Abraham circum- 
cised, and Ishmael his son ; and all the men of his house, born 
in the house, and bought with money of the stranger, were cir- 
cumcised with him. 



Apostles.' — Mr. Williams had been a settled Pedobaptist minister 
in Salem, Mass., bat on account of his having embraced some pe- 
culiar views, especially in relation to civif <:overnment, lie was 
banished from the Province of Massachusetts. He fled to Provi- 
dence, R. I., ami took with him eleven of his people. There they 
became Anabaptists, and formed, professedly, a Baptist church. But 
how did they do it : One Ezekiel Holynian, who was a lavman, 
and who had been baptized in infancy, and by sprinkling, and con- 
sequently had never been baptized according to the views of the 
Baptists, took Mr. Williams and baptized him by immersion, or 
rather went through the ceremony of baptizing him ; and then Mr. 
Williams, who, upon the principles of the Baptists, had never been 
baptized, rebaptized Mr. Holy man, the very individual who but 
just before went through the ceremony of baptizimr him, and also 
the ten others, who fled from Massachusetts Bay. Now, upon Bap- 
tist principles, none of them were baptized, and, consequently, no 
Baptist church was established. And as all or nearly all the pro- 
fessed Baptist churches in this country sprang, it is presumed, di- 
rectly or indirectly, from the church in Providence, so, upon Baptist 
principles, there are now none or but few Baptist churches in the 
land. By unchurching us they unchurch themselves. — See Gov- 
ernor Winthrop's Journal, and Rev. Mr. Backus's Church Historv 
of New England. 

13 



146 



THEOLOGICAL CLASS BOOK. 



Q. 9. What good will it do children to baptize 
them ? 

A, It will do them as much good to baptize them 
under the gospel, as it did to circumcise them under 
the law. It will do children as much good to bap- 
tize them, as it does adults. In either case the duty 
does not follow principally from the good which re- 
sults, but from the command of God. Children ought, 
therefore, to be baptized ; and no parents can neglect 
this duty without incurring the displeasure of Heaven. 
The baptism of a child is the duty and act of the 
parents, and not of the child. To ask the question, 
therefore, What good can it do to baptize children, is 
to reply against God. When He commands, men 
should obey. To treat infant baptism with contempt, 
is to hold the command of circumcision in contempt, 
The baptism of children binds them with peculiar 
obligations to obey the gospel, as circumcision bound 
the circumcised to keep the whole law. Besides, 
God is pleased to bless His own ordinances. This 
we see peculiarly illustrated in the revivals of religion 
in the present day. A very great portion of those 
who have experienced religion, were dedicated to 
God in infancy or childhood. Here, then, is the good 
which results from infant baptism. 

Q. 10. Do parents, who dedicate their children to 
God in baptism, take upon them any special obliga- 
tions ? 

A. They do. They solemnly promise, in the 
presence of God, angels and men, sealing the engage- 
ment with the seal of God's covenant, that they will 
bring up their children in the nurture and admonition 
of the Lord, and that they will cultivate solicitude 
for their salvation, teach them to read the Bible, ex- 
plain to them its doctrines and duties, pray with and 
for them, and strive by every means in their power 
to bring them to a knowledge of Christ, which is 
eternal life. 

Q. 11. What is the proper mode of baptism? 

A, There is no particular mode specified in the 
Scriptures, as immersion, plunging, dipping, or sprink- 
ling. The command is to baptize, not designating 



SYSTEM OF DIVINITY. 



147 



the mode. The Greek word, panrttoi, Anglicised, or 
translated into English, baptize, in the New Testa- 
ment, signifies to wet with water partially, as well as 
totally, and by sprinkling, as well as by immersion. 
The 'words immerse and immersion are not to he 
found in the Bible. The word plunge is used but 
once in the Scriptures, and then has no reference to 
the ordinance of baptism. The words dip, dipped, 
dippetb, and dipt, are used in the Bible twenty-one 
times, biit have not the least relation to the ordinance 
of baptism. The words sprinkle, sprinkled, and 
sprinkling, are used six times in the Old and New 
Testaments in reference to spiritual baptism, which 
is represented by water baptism. The mode, there- 
fore, is not essential, or, if it is essential, it would 
seem that sprinkling is the proper mode. Sprinkling, 
pouring, and immersion, are each of them, it is pre- 
sumed^ valid, and may be practised, and probably 
were practised in the days of primitive Christianity. (?) 

Q. 12. Was the baptism of John Christian bap- 
tism ? 

JL Certainly not. John did not baptize into the 
name of the Father, and of the Son, and of the Holy 
Ghost : but he baptized unto repentance. John bap- 
tized Christ as an induction into the Priestly office. 
He could not baptize Him in the name of the Trinity, 
for he was one of the Trinity, nor unto repentance, 
for He had no sins, of which to repent* But he bap- 

(i) Isaiah Hi. 15. So shall he sprinkle many nations. — Ezek. 
xxxvi. 2o. Then will I sprinkle clean water upon you. and ye 
shall be clean.. — Heb. be. 13. 14. For if the blood of bulls and 
of goats, and the ashes of an heifer, sprinkling- the unclean, 
sanctifieth to the purifying of the ilesh. how much more shall the 
blood of Christ, who through the eternal Spirit offered himself 
without spot to God. purge your conscience from dead works 
to serve the living God. — Heb. x. 22. Let us draw near with a 
true heart in full assurance of faith, having our hearts sprinkled 
from an evil conscience, and our bodies washed with pure water. 
— Heb. xii. And to Jesus the Mediator of the new covenant, 
and to the blood of sprinkling, that speaketh better things than 
that of Abel. — 1 Pet. i. 2. Elect according- to the foreknowledge 
of God the Father, through sanctitication of the Spirit unto 
obedience, and sprinkling of the blood of Jesus Christ. 



148 



THEOLOGICAL CLASS BOOK. 



tized Him as a Priest ; hence He was not baptized 
till He was thirty years of age. All the Priests under 
the law were baptized, and thus inducted into office 
at this time of life. John was the last prophet mxler 
the law. He was the Forerunner of Christ. The 
gospel Church was not established till after the res- 
urrection of Christ. John's baptism is not, therefore, 
gospel baptism, and the baptism of Christ is no ex- 
ample for us. This, too, is the opinion of the Key. 
Dr. Robert Hall, a very distinguished author, of the 
Baptist denomination, [j } * 

Q. 13. Do the phrases, in the English translation 
of the New Testament, ' went down into the water, 5 
and 'went up out of the water,' prove an v thing in 
regard to the mode of baptism ? 

A. They do not. The prepositions in Greek 
translated 'into* and 4 out of ' are much more fre- 



(/} Acts xix. 2, 3. He said unto them. Have ye received the 
Holy Ghost since ye believed ? And they said unto him. We 
have not so much as heard whether there be any Holy Ghost. 
And he said unto them, Unto what then were ye baptized ? And 
they said, Unto John's baptism. — Mark i. 4. John did baptize 
in the wilderness, and preach the baptism of repentance, for 
the remission of sins. — Matt. hi. 14, 15. But John forbade him, 
saying, I have need to be baptized of thee, and comest thou to 
me? And Jesus answering*, said unto him, Suffer it to be so 
now. for thus it becometh us to fulfil all righteousness. Then 
be suffered him. — Matt. Hi. 1. 2. In those days came John the 
Baptist preaching in the wilderness of Judea. and saving-. Re- 
pent ye; for the kingdom of heaven is at hand. — Exod. xxix. 4, 
And Aaron and his sons thou shaft bring- unto the door of the 
tabernacle of the congregation, and shalt wash them with water. 
— Gen. xxx. 19. For Aaron and his sons shall wash their hands 
and their feet thereat. — Numb. iv. 3. From thirty years old and 
upward, even until fifty years old, all that enter into the host, 
to do the work in the tabernacle of the congregation. 



* The denomination of Christians, usually called Baptists, are 
more appropriately called Anabaptists, because they rebaptize, or 
baptize asrain those who have been baptized in rftCmey ; or Anfi- 
pedobaptists, because they oppose and reject the baptism _of chil- 
dren. There is, .strictly speaking, no more reason for their being 
called Baptists, than any other denomination being called so, for the 
meaning of the word Baptist is a baptizer, or one who baptizes. In 
the Scriptures the word Baptist is applied to John the harbinger of 
Christ only. Neither were His disciples, nor the Apostles, called 
Baptists, nor any other persons, till 1500 vears after Christ. 



SYSTEM OF DIVINITY. 



149 



quently translated in the New Testament, ' to' and 
'from,' as every one, acquainted with the original 
language, must know. No evidence, therefore, for 
immersion is to be derived from this circumstance of 
English phraseology ; for these phrases would be 
better rendered ' went down to the water,' and 6 went 
up from the water.' And no doubt the translators 
of the New Testament viewed this subject in much 
the same light, as they all practised baptism by sprink- 
ling.* Besides, if going into the water was baptism, 
then Philip was baptized as well as the Eunuch, and 
John as well as Christ ; but if it was not, the ques- 
tion then arises, how did Philip baptize the Eunuch 
and John baptize Christ, while they were in the 
water? From what is said in the Scriptures, we 
know not whether it was by immersion, pouring, or 
sprinkling. 

Q. 14. What is meant by the phrase ' buried with 
Christ by baptism into death,' found in the sixth 
chapter of the Epistle to the Romans ? 

A. It is similar in meaning to ' planted together in 
the likeness of his death,' and ' crucified with him,' 
phrases used in the same chapter. They are figura- 
tive expressions, and mean that believers are, or should 
be, dead to sin, and all carnal affections, pursuits, and 
expectations — as much so as one, buried, planted, or 
crucified, would be to the affairs of this life. The 
apostle alludes to the effects of baptism by the Holy 
Ghost, which are spiritual regeneration ; but has not 



* Many persons, unacquainted with the original Greek, lay great 
stress upon the present English version of the New Testament in 
these cases, and seem to think that this is an infallihle guide in re- 
lation to the mode of baptism. In order to consider it in this light, 
they must acknowledge, that the translators knew what was the 
meaning of the original words, for if they did not know, they might 
translate them wrong, ignorantly, and also that they were good 
persons, for if they were not good, they might translate them wrong, 
purposely. In either case, that is, if they were ignorant, or bad 
persons, the translation would be no proper guide. Id the view of 
these individuals, therefore, the translators knew what was right 
and were good persons, and if so, they would do what was right. 
But what did they do in the case before us ? They observed infant 
baptism, and baptism by sprinkling, for they were of the Church of 
England. The inference then is, that they believed sprinkling to 
be a valid mode, and taught in the word of God. 

13* 



150 THEOLOGICAL CLASS BOOK. 



the least reference to the mode of the external ordi- 
nance. Indeed, there is not the least resemblance 
between the death of Christ, and baptism by immer- 
sion. Had Christ died by being drowned, there might 
have been a likeness to his death in the mode of bap- 
tism by immersion ; but as Christ died on the cross, 
there can be no likeness whatever. 

Q. 15. Which is the first instance of Christian 
baptism, recorded in the Sacred Scriptures ? 

A. The baptism of the three thousand, who were 
converted by the Apostle's preaching on the day of 
Pentecost, (k) 

Q. 16. In what mode were they baptized ? 

A. By sprinkling, or affusion, it is altogether proba- 
ble. They were in the city of Jerusalem, which 
stands on a hill, near which there is no pond, nor 
river, nor sea; and no watering place except one 
small spring, or poo], called Siloam. It is not to be 
supposed that they had a change of raiment, for when 
they came to hear Peter preach, it is presumed they 
did not think of their own conversion. How, then, 
could they be properly prepared for immersion ? Be- 
sides, it would be impossible for the Apostles to bap- 
tize them by immersion in one day. 

Q. 17. How was the apostle Paul baptized ? 

A, He must have been baptized by sprinkling, or 
affusion ; for it would seem that he was baptized in 
the house of one Judas in the city of Damascus. (I) 

Q. 18. How was the Jailer and his family baptized ? 

A, Without doubt by sprinkling ; for they were 
baptized at midnight, and in the outer prison, or dun- 
geon, and nothing is said of their departing from the 
house, (m) 

(k) Acts ii. 41. Then they that gladly received his word were 
baptized, and the same day there were added unto them about 
three thousand souls. 

(/) Acts ix. It, and xxii. 16. And the Lord said unto him, 
Arise, and go into the street which is called Straight, and in- 
quire of the house of Judas, for one called Saul of Tarsus ; for 
behold he prayeth. And now, why tarriest thou ? Arise and be 
baptized, and wash away thy sins ; calling on the name of the 
Lord. 

(m) Acts xvi. 30. 33. And brought them out ; and said. Sirs, 



SYSTEM OF DIVINITY- 



151 



Q. 19. In what way were those baptized who 
were converted at the house of Cornelius ? 

A. Probably by sprinkling or pouring, for this is 
the natural construction of Peter's language when he 
says, ' Can any man forbid water, that these should 
not be baptized ?' that is, forbid water to be brought, 
with which to baptize them, (n) 

Q. 20. Is there any other evidence that sprink- 
ling, or affusion, is a proper mode of baptism ? 

A. There are a number of circumstances in favor 
of it. Baptism, as it is an act of public worship, it 
would seem, ought to be performed in the house of 
God. Besides, we never read in the Bible of persons 
going away from the place of worship to attend upon 
the ordinance of baptism. On the contrary, it is 
represented as taking place where the}' are at the 
time of worship or conversion. Further, in the 
Scriptures it is never said, that any are baptized in 
water, but with water. Again, baptism by immersion 
cannot always be performed with decency, modesty, 
and propriety, and in some countries cannot be per- 
formed for a great portion of the year by reason of 
the water's being frozen, and, in some cases, cannot 
be performed at all on account of the sickness or in- 
firmity of the persons to be baptized. But baptism 
by sprinkling or affusion may always take place with 
decency, modesty, and propriety, in every climate, in 
every season of the year, and in even 7 state of health. 
May it not, therefore, be concluded from these con- 
siderations, that the great Head of the Church, know- 
ing these circumstances, would never have appointed 
baptism by immersion, especially in all cases ? 

Q. 21. Ought baptism to be repeated ? 

A. Certainly not. There is no command, exam- 
ple, or permission of re-baptization in Scripture. The 
meaning of the ordinance forbids it. The repetition 
of baptism would imply, that the renewing of the 
soul by the Holy Ghost once was not sufficient unto 



what must I do to be saved ? And he took them the same hour 
of the night, and washed their stripes ; and was baptized, he 
and all his, straightway. 
(n) See Acts x. 



15Q 



THEOLOGICAL CLASS BOOK. 



salvation. This consideration would be highly de- 
rogatory to the character of the Redeemer. As 
circumcision was not to be administered more than 
once to the same person, so neither is baptism. In 
the baptism of an infant, there is the application of 
water in the name of the Trinity as well as in the 
baptism of an adult. If the baptism of an infant is 
not valid, it is because the subject of it did not possess 
faith. If the want of faith will nullify infant baptism, 
the want of faith will also nullify adult baptism. But 
adults may be hypocritical in then profession. This, 
therefore, would nullify their baptism. If they should 
ever after experience religion, they ought to be bap- 
tized again. On this principle, baptism might be ad- 
ministered again and again, and there would be no 
end to baptizing, and it would never be known in 
this world, who were baptized, and, consequently, no 
Church could be established. Re-baptizing, there- 
fore, whether of one baptized in infancy or adult 
age, is highly improper, and wholly unwarranted by 
Scripture. 

Q. 22. Ought a difference of opinion respecting 
the mode and subjects of baptism to prevent the free 
communion of Chinches, and the members of 
Churches, of our common Lord and Master Jesus 
Christ ? 

A. Certainly not : for it is c outran' to reason, 
Christian feeling, and the Word of God. (o) 



CHAPTER XXX. 

Lord's Supper* 

Q. 1. What is to be understood by the Lord's 
Supper ? 

(o) 1 Cor. x. 17. For we being- many are one bread, and one 
body, for we are all partakers of that one bread. — 1 Cor. xii. 12, 
13. "For as the body is one. and hath many members, and all 
the members of that one body, being many, are one body; so 
also is Christ. For by one Spirit are we all baptized into one 
body, whether we be Jew? or Gentiles, whether we be bond or 
free ; and have been all made to drink into one Spirit. 



SYSTEM OF DIVINITY. 



153 



A. That holy ordinance, in which the sufferings 
and death of Christ are commemorated. 

Q. 2. By whom, and at what time, was this ordi- 
nance instituted ? 

A. It was instituted by Jesus Christ, on that memo- 
rable night in which he was betrayed, (a) 

Q. 3. What are the eiemeuts*used in this insti- 
tution ? 

A. Bread and wine, (b) 

Q. 4. What do these represent ? 

A. The bread broken, and the wine poured out, 
represent Christ's body broken, and His blood shed, 
when He died on the cross for the sins of men. (c) 

Q. 5. Are the bread and wine in the Lord's Sup- 
per to be viewed as the real body and blood of Christ ? 

A. They are not, but only symbols of them. The 
doctrine of transubstantiation, or that the bread and 
wine are literally converted into the body and blood 
of the Redeemer, is one of the grossest absurdities 
ever imbibed and propagated. To suppose that 
Christ's identical human body is present in ten thou- 
sand places at once, is the height of superstition. 

Q. 6. What are some of the names given to this 
Christian ordinance ? 

A. It is called the Lord's Supper, the Sacrament, 
the Communion, the Breaking of bread, the Eucharist. 

Q. 7. Why is it called by these names? 

A. It is called the Lord's Supper, because it was 
instituted by Him, and is to be celebrated in remem- 
brance of Him, and is an important and rich repast 
for the soul. It is called the Sacrament, which means 
an oath, because in it Christians swear allegiance to 
Christ, their rightful Lord and Sovereign. It is called 

(a) 1 Cor. xi. 23^-25. For I have received of the Lord that 
which also I delivered unto you. That the Lord Jesus, the same 
night in which he was betrayed, took bread ; and when he had 
given thanks, he brake it, and said, Take, eat; this is my body, 
which is broken for you ; this do in remembrance of me. After 
the same manner also he took the cup, when he had supped, 
saying, This cup is the New Testament in my blood 3 this do 
ye as oft as ye drink it in remembrance of me. 

{b) See reference (a). 

(c) See reference (a). 



154 



THEOLOGICAL CLASS BOOK. 



the Communion, because it is a sacred sign of the 
spiritual fellowship of believers with one another, and 
with Christ. It is called the Breaking of bread, be- 
cause the bread is broken to represent the body of 
Christ, broken on the cross. It is called the Eucha- 
rist, because Christ, when he instituted the ordinance, 
gave thanks, and Christians, when they partake of it, 
in grateful remembrance of the Saviour's death, give 
thanks also. 

Q. 8. What are the nature and design of the 
Lord's Supper? 

A. It is of the nature of a commemorating, com- 
municating, and covenanting ordinance. It is a bond 
of union between Christians, a badge or mark of 
discipleship to Christ. It is a seal of the covenant 
of grace, both on the part of Christ and His people. 
It is a permanent ordinance — it will continue till 
Christ's second appearance — till he comes to judg 

ment. The special design of this institution is to 

preserve a grateful and affectionate remembrance of 
the blessed Saviour. It is a memorial of His death 
It also expresses the guilt and wretchedness of man 
and the grace of God in his salvation, (d) 

Q. 9. What are the obligations to observe tho 
institution of the Lord's Supper ? 

A. Gratitude, personal benefit, the honor and com 
mand of Christ, and the practice of the Apostles and 
primitive Christians. All persons are thus bound 
to partake of the sacrament of the Supper. This is 
t.'ieir imperious duty, and their high privilege, (e) 

[d] 1-Cor. xi. c 2.5. 26. This do ye. as oft as ye drink it, in re 
membrance of me. For as often as ye eat this bread, and drink 
this cup. ye do show the Lord's death till he come. — 1 Cor. i 
lb, 17. The cup of blessing, which we bless, is it not the com 
muniou of the blood of Christ ? The bread which we break ; 

i not the communion of the body of Christ ? For we being 
many are one bread, and one body ; for we are all partakers 
of that one bread. 

(e) Ps. cxvi. 12, 13. What shall I render unto the Lord for 
oil his benefits toward me ? 1 will take the cup of salvation and 
call upon the name of the Lord. — 3Iatt. x. 32. 33. Whosoever 
fheretore shall confess me before men, him will I confess also be- 
fore my Father which is in heaven. But whosoever shall deny 
me before men, him will I also deny before my Father which is in 



SYSTEM OF DIVINITY. 



155 



Q. 10. To whom is the sacrament of the Lord's 
Supper to be administered ? 

A. Not to the grossly ignorant, the idiot, the 
openly ungodly, or the impenitent ; but to all such as 
have, in the view of charity, experienced religion, 
having publicly covenanted with God and His people. 
This ordinance is designed only for visible Christians, 
females as well as males, in regular church standing, 
and is, therefore, to be viewed not as a converting 
ordinance, though in some individual eases it may 
prove to be such, but as an ordinance instituted fox 
the edification of Christians, (f) 

Q. 11. What evidence ought a person to possess 
which will warrant him in his own view to profess 
religion, and to come to the table of the Lord ? 

A. Preponderating evidence that he is a Chris- 
tian — more evidence for, than against himself, that he 
has been renewed by the Spirit of God. Assurance 

heaven. — Luke xxii. 19. This do in remembrance of me. — Acts 
xx. 7. And upon the first day of the week, when the disciples 
came together to break bread, Paul preached unto them, ready 
to depart on the morrow. 

(f) Ex. xii.48. And when a stranger shall sojourn with thee, 
and will keep the passover to the Lord, let all his males be cir- 
cumcised, and then let him come near and keep it ; and he shall 
be as one that is born in the land j for no uncircumcised person 
shall eat thereof. — Is. xliv. 5. One shall say. I am the Lord's ; 
and another shall call himself by the name of Jacob ; and another 
shall subscribe with his hand unto the Lord, and surname him- 
self by the name of Israel. — Matt. x. 32, 33. Whosoever, there- 
fore, shall confess me before men, him will I confess also before 
my Father, which is in heaven. But whosoever shall deny me 
before men, him will I also deny before my Father, which is in 
heaven. — 2 Cor. vi. 14, 15, 16. Be ye not unequally yoked to- 
gether with unbelievers ; for what fellowship hath righteousness 
with unrighteousness? And what communion hath light with 
darkness ? And what concord hath Christ with Belial ? or what 
part hath he that believeth with an infidel ? And what agree- 
ment hath the temple of God with idols ? for ye are the temple 
of the living God 5 as God hath said, I will dwell in them, and 
walk in them, and I will be their God, and they shall be my 
people. — Ps. 1. 16. But unto the wicked God saith, What hast 
thou to do to declare my statutes, or that thou shouldst take my 
covenant in thy mouth ? — Prov. xv. 8. The sacrifice of the wick- 
ed is an abomination to the Lord - y but the prayer of the upright 
is his delight. 



156 



THEOLOGICAL CLASS BOOK. 



of hope is not to be waited for. The degrees of evi- 
dence vary much in different Christians. 

Q. 12. In what manner should the Lord's Supper 
be received ? 

A. With penitence, faith, humility, gratitude, hope, 
joy, and brotherly love. 

Q. 13. What is required of communicants, that 
they may worthily partake of the Lord's Supper ? 

A. That they examine themselves, and endeavor 
to have their Christian graces in lively exercise. It 
is proper, that there should be suitable meditations 
not only before partaking of the Supper, but at and 
after the time of partaking of it. (g) 

Q. 14. Have the Churches, generally, adopted any 
method for the purpose of assisting Christians in the 
discharge of the important duty of commemorating 
the sufferings and death of Christ ? 

A. They have. A lecture preparatory to partak- 
ing of the Sacrament is established. This appoint- 
ment is wise, judicious, and according to the spirit of 
the Scriptures. And it ought, if possible, to be at- 
tended always by Church members. To neglect it, 
ordinarily, argues a disrelish for this important duty, 
and is an evidence against one's piety. 

Q. 15. What is meant by eating and drinking 
unworthily ? 

A. It means either the not possessing at the Lord's 
table right views of the person, character and offices 
of Christ, or of the nature and design of the Lord's 

(g) 1 Cor. x. 21. Ye cannot drink the cup of the Lord, and 
the cup of devils 5 yc cannot be partakers of the Lord's table, 
and of the table of devils. — 1 Cor. v. 7, 8. Purge out, there- 
fore, the old leaven, that ye may be a new lump, as ye are 
unleavened. For even Christ our passover is sacrificed for 
us. Therefore let us keep the feast, not with old leaven, nei- 
ther with the leaven of malice and wickedness 5 but with the 
unleavened bread of sincerity and truth. — 1 Cor. xi. 28. But let 
a man examine himself, and so let him eat of that bread and 
drink of that cup. — 2 Cor. xiii. 0. Examine yourselves whether 
ye be in the faith ; prove your own selves. Know ye not your 
own selves, how that Jesus Christ is in you, except ye be rep- 
robates ? — Matt. v. 1G. Let your light so shine before men, that 
they may see your good works, and glorify your Father, which 
is in heaven. 



SYSTEM OF DIVINITY. 



157 



Supper ; or else the not possessing, at the time, right 
feelings respecting sin, the Saviour, or this Christian 
duty and privilege. 

Q. 16. What will be the consequence of eating 
and drinking the Lord's Supper unworthily ? 

A. The disapprobation of Christ, the great Mas- 
ter of the feast, and exposure to the judgments of 
Heaven. The sin, however, is not unpardonable, if 
repented of, though of great magnitude. The phrase 
in Scripture, 4 he that eateth and drinketh unworthily, 
eateth and drinketh damnation to himself,' means, he 
that eateth and drinketh in an irreverent, profane, and 
unworthy manner, exposes himself to the judgments 
of God. He incurs those temporal judgments, with 
which God chastises His offending people, and he 
will, if he remain impenitent, subject himself to final 
condemnation. The Greek word, rendered in this 
passage of Scripture damnation, might with propriety 
have been rendered judgment. (A) 

Q. 17. Who are proper persons to administer the 
sacrament of the Supper? 

A. The regularly constituted Ministers of the gos- 
pel : and, in performing this service, they act in the 
name of Christ, and in their official capacity. 

Q. 18. What are the religious services to be ob- 
served in the administration of the Lord's Supper, as 
warranted by the Scripture ? 

A. 1. Consecrating the bread by prayer, and break- 
ing and distributing it to all the communicants; 2. 
Consecratiug the wine by prayer, and pouring it out, 
and giving it to all the communicants f and, 3. Sing- 

(k) 1 Cor. vi. 27. 29, 30. 34. Wherefore whosoever shall eat 
this bread, and drink this cup of the Lord, unworthily, shall be 
guilty of the body and blood of the Lord. For he that eateth 
and drinketh unworthily, eateth and drinketh damnation to him- 
self, not discerning- the Lord's body. For this cause many are 
weak and sickly among you, and many sleep. And if any man 
hunger, let him eat at home, that ye come not together unto 
condemnation. 



* Denying the cup to the laity or the common people, and giving 
it to the clergy only, as do the Papists, is wholly contrary to Scrip- 
ture, and a great sin. 

14 



158 



THEOLOGICAL CLASS BOOK. 



ing a hymn. It seems proper for the administrator 

of the ordinance to pronounce a benediction at the 
close of the service, though there is no special direc- 
tion respecting it in the Scriptures. ({) 

Q. 19. In what posture is the Lord's Supper to be 
received ? 

A. The posture is of itself indifferent. Sitting is 
the uiost convenient attitude. The Roman Catholics 
kneel in adoration of the element; Protestant Chris- 
tians who use this posture of course associate with it 
no such idolatry. 

Q. 20. At what time in the day should the Lord's 
Supper be celebrated ? 

A. The time is not material. The Scriptures lay 
no stress on this point. Convenience may determine. 
To say it must be administered in the evening, or 
towards sunsetting, because it was at that time "first 
administered, is to argue that the Sacrament must 
also be always administered in an upper room, and to 
twelve persons only, for this was really the fact when 
the Sacrament was first observed. There is as much 
reason for observing the latter circumstance, as the 
former circumstance. No evidence that the evening 
is the time for observing the Sacrament, is to be de- 
rived from its being called Supper. The ancients 
had but two meals in a day, and supper was their 
principal meal, as dinner is ours. The Lord's Supper 
may, therefore, be lawfully administered at noon, in 
the evening, or at any other time. 

Q. 21. How often is the Sacrament to be admin- 
istered ? 

A. The Scriptures are not particular and definite 
on this subject. It seems to be left to the discretion 



(i) Matt. xxvi. 26 — 30. And as they were eating, Jesus took 
bread and blessed it, and brake it, and gave it to the disciples, 
and said, Take, eat ; this is my body. And he took the cup, 
and gave thanks, and gave it to them, saying, Drink ye all of 
it 5 for this is my blood of the new testament, which is shed for 
many for the remission of sins. But I say unto you, I will not 
drink henceforth of this fruit of the vine, until that day when 
I drink it new with you in my Fathers kingdom. And when 
they had sung an hymn, they went out into the mount of Olives. 



SYSTEM OF DIVINITY. 



159 



of the Churches. The Sacrament appears to have 
been administered weekly by the Apostles. This 
probably arose from the fact that they were just in- 
troducing Christianity, establishing churches, and 
journeying from place to place. Perhaps, in the 
present day, in Christian countries, the celebration of 
the Lord's" Supper should not be oftener than once a 
month, or once in two months, (j) 



CHAPTER XXXI. 

Church Government and Discipline, 
Q. 1. What is meant by Church government and 
discipline ? 

A, The form and order in which the Church 
manages its spiritual concerns. 

Q. 2. Where are these prescribed ? 

A. In a general view they are prescribed in the 
Sacred Scriptures. Ecclesiastical polity is not of 
human, but of Divine origin. Civil and political laws 
are not at all to be regarded in ecclesiastical affairs. 
The exact form of ecclesiastical government and 
discipline, in all particulars, is to be determined by 
Christians from the general rules and principles es- 
tablished in the word of God, and from considerations 
of expedience, (a) 

Q. 3, What are the proper officers of a Church ? 

A. A Pastor and Deacons. These may be called 
the ordinary officers of the Church, as Prophets and 
Apostles were called extraordinary. The latter offi- 
cers ended with the primitive age of the Christian 

(j) Acts xx. 7. And upon the first day of the week, when the 
disciples came tog-el her to break bread. Paul preached unto them. 

(a) Ezek. xliii. 11. And if they be ashamed of all that they 
have done, show them the form of the house, and the fashion 
thereof, and the goings out thereof, and the comings in thereof, 
and all the forms thereof, and all the ordinances thereof, and all 
the forms thereof, and all the laws thereof ; and write it in their 
sight, that they may keep the whole form thereof, and all the 
ordinances thereof, and do them. — Matt. xvi. 19. And 1 will 
give unto thee the keys of the kingdom of heaven ; and what- 
soever thou shalt bind on earth shall be bound in heaven j and 
whatsoever thou shalt loose on earth shall be Ippsed in heaven , 



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THEOLOGICAL CLASS BOOK. 



Church ; but the former will continue to the close of 
time. (6) 

Q. 4. Has a Church the right, power, and privilege 
to choose its own officers, and govern all its concerns ? 

A. It undoubtedly has. (c) 

5. Whence does a Church derive this right, 
power, and privilege ? 

A. From Christ its Lawgiver and King, (d) 

Q. 6. Can a Church with propriety surrender its 
right, power, and privilege to choose its own officers, 
and manage all its concerns ? 

A. It cannot, without disloyalty to Christ, its Law- 
giver and King. 

Q. 7. What constitutes a person a Pastor of a 
Church ? 

A. Election to the pastoral office by the Church, 
ef which he is to be Pastor, and his acceptance of, 
and investiture with, said office. 

Q. 8. In what way, and by whom, is this investi- 
ture with the pastoral office made ? 

JL By ordination, or by prayer and imposition of 
bands by regular Ministers of the gospel, (e) 

Q. 9, Why is the Pastor of a Church called by 
different names in the Scriptures, as Bishop, Pastor, 

{b) Philip, i. 1. Paul and Timotheus, the servants of Jesus 
Christ, to all the saints in Christ Jesus which are at Philippi, 
with the bishops and deacons.— Eph. iv. 11. And he gave some, 
apostles ; and some, prophets ; and some, evangelists ; and 
some, pastors and teachers, 

(c) See reference (a). 
m (d) Is. ix. 6, 7. For unto us a Child is born, unto us a Son is 
given 5 and the government shall be upon his shoulder, and his 
name shall be called Wonderful, Counsellor, the mighty God, 
the everlasting Father, the Prince of peace. Of the increase 
of his government and peace there shall be no end ; upon the 
throne of David, and upon his kingdom, to order it, and to estab- 
lish it with judgment and with justice, from henceforth even 
forever.— Is, xxxiii. 22. For the Lord is our Judge, the Lord is 
our Lawgiver, the Lord is our King, he will save us. 

(e) 1 Tim. iv. 14. Neglect not the gift that is in thee, which was- 
given thee by prophecy, with the laying on of the hands of the 
presbytery. — Acts xiii. 2, 3. As they ministered to the Lord, and; 
fasted, the Holy Ghost said, Separate me Barnabas and Paul for 
the work whereunto I have called them. And when they had fasted 
and prayed, and laid their hands on them, they sent them away. 



SYSTEM OF DIVINITY. 



161 



Minister, Watchman, Elder, Teacher, Steward, and 
Ambassador ? 

A. To represent the various duties of his office* 
He is called Bishop, from the oversight he is to 
take ; Pastor, from the spiritual food he is to admin- 
ister ; Minister, from the service he is to render ; 
Watchman, from the vigilance he is to exercise ; 
Elder, from the grave and prudent example he is to 
set ; Teacher, from the instructions he is to give ; 
Steward, from the mysteries or manifold grace he is 
to dispense ; Ambassador, from the treaty of recon- 
ciliation and peace he is sent to effect, (f) 

Q. 10. What are the principal duties of a Minister 
of Christ ? 

A. They are preaching the Gospel, leading in 
public prayer, administering the sacraments, baptism 
and the Lord's Supper, visiting the sick, attending 
funerals, performing marriage ceremonies, giving pri- 
vate instruction in religious things, especially to the 
young, and watching over all the spiritual concerns 
of the people, (g) 

Q. 11. Has a minister of the Gospel a right to a 
maintenance from the people to whom he dispenses 
the word and ordinances ? 

A. He has ; and his maintenance should not be 
viewed as a matter of alms and free gift, but as a debt, 
justly and honorably due. A people are not at liberty 
to neglect this duty, for God has imposed it upon them, 

(/) 1 Tim. iii. 1. This is a true saying, If a man desire the 
office of a bishop, he desireth a good work. — Jer. iii. 15. And 
I will give you pastors according to mine heart, which shall 
feed you with knowledge and understanding. — 1 Cor. iv. 1. Let 
a man so account of us, as of the ministers of Christ, and 
stewards of the mysteries of God. — Ezek. iii. 17. Son of man, 
I have made thee a watchman unto the house of Israel. — 1 Pet. 
v. 1. The elders which are among you I exhort, who am also 
an elder. — Eph. iv. 11. And he gave some — teachers. — 2 Cor. 
v. 20. Now then we are ambassadors for Christ, as though 
God did beseech you by us, we pray you in Christ's stead, be 
ye reconciled to God. 

(g) 2 Tim. iv. 2. Preach the word j be instant in season, out 
of season 5 reprove, rebuke, exhort with all long suffering and 
doctrine. 

14* 



162 



THEOLOGICAL CLASS BOOK. 



and they camiot omit it without sin. And all who 
share in his labors should contribute to his support, (h) 
Q. 12. Ought the Deacons of Churches to be 
ordained? 

A. They ought. Every Deacon should be sol- 
emnly invested with the office, to which he has been 
previously elected, by the imposition of hands and 
prayer by the Pastor, (i) 

Q. 13. What are the duties of Deacons ? 

A* They are to distribute the elements at the 
communion table, to receive the contribution, made 
from time to time for the poor and necessitous, to 
manage all the temporal affairs of the Church, and 
to assist, in all suitable ways, in promoting the inter- 
ests of religion. 

Q. 14. To whom does the power of executing 
the laws of Christ in Church government belong ? 

A. It belongs either to the Church as a body, or 
to those whom the Church shall delegate for this 
purpose, (j) 

(h) Matt. x. 9, 10. Provide neither gold, nor silver, nor brass 
in your purses, nor scrip for your journey, neither two coats, 
neither shoes, nor yet staves ; for the workman is worthy of his 
meat. — 1 Cor. ix. 7. 11. 14. Who goeth a warfare any time at 
his own charges ? who planteth a vineyard, and eateth not of 
the fruit thereof? or who feedeth a flock, and eateth not of the 
milk of the flock ? If we have sown unto you spiritual things, is it 
a great thing- if we shall reap your carnal things ? Even so hath 
the Lord ordained, that they which preach the gospel should live 
of the gospel. — 1 Tim. v. 18. For the scripture saith, Thou shalt 
not muzzle the ox that treadeth out the com. And the laborer is 
worthy of his reward.— Gal. vi. 6. Let him that fs taught in the 
word "communicate unto him that teacheth in all good things. 

(i) Acts vi. 2 — 6. Then the twelve called the multitude of 
the disciples unto them, and said, It is not reason that we should 
leave the word of God, and serve tables. Wherefore, breth- 
ren, look ye out among you seven men of honest report, full of 
the Holy Ghost and wisdom, whom ye may appoint over this 
business. But we will give ourselves continually to prayer, 
and to the ministry of the word. And the saying pleased the 
whole multitude ; and they chose Stephen, a man full of faith 
and of the Holy Ghost, and Philip, and Prochorus, and JNica- 
nor, and Timon, and Parmenas, and Nicolas, a proselyte of 
Antioch, whom they set before the apostles 3 and when they 
had prayed, they laid their hands on them. 

(j) See reference {a) and (o). 



SYSTEM OF DIVINITY. 



163 



Q. 15i Is it proper for women to vote and act in 
the decisions of the Church ? 

A* It is not. This belongs to the male members 
only, as appears from the instructions of God's word, 
and from the practice of His people under the Jew- 
ish dispensation, in the days of Christ and His apos- 
tles, and in every age since, by all well regulated 
Churches. And this is analogous to all good prac- 
tice in civil affairs. But the sisters of the Church 
may be consulted, and ought to be treated with all 
due kindness, and have a right to know the proceed- 
ings of the Church, and it is very desirable, that they 
should be satisfied with all that is done, (k) 

Q. 16. Ought the majority to govern in all cases ? 

A. They ought. Unanimity, however, is always 
very desirable. 

Q. 1 7. How ought the minority to conduct in 
reference to the decisions of the Church ? 

A. They should dissent with love, meekness, and 
a disposition to acquiesce. This behavior may pre- 
vent many evils. 

Q. 18. Ought the Church to judge t of the qualifica- 
tions of those who offer themselves for membership, 
and to admit, or reject, as they may think proper ? 

A. Most certainly. Christ has given them this 
right, and has made this their duty. They are to act 
as his vicegerents on earth. 

Q. 19. Ought persons, before admittance to the 
Church, to be examined in respect to their doctrinal 
views and religious experience ? 

A. They ought, most evidently, to be examined 
by the Church as a body, or the Officers of the 
Church, or a Committee appointed for this purpose. 
The doors of the Church are thus to be kept, and no 



(k) 1 Cor. xiv. 34, 35. Let your women keep silence in the 
churches, for it is not permitted unto them to speak ; but they 
are commanded to be under obedience, as saith the law. And 
if they will learn anything", let them ask their husbands at home ; 
for it is a shame for women to speak in the church. — 1 Tim. ii. 
11, 12. Let the woman learn in silence with all subjection; but 
I suffer not a woman to teach, nor to usurp authority over the 
man, but to be in silence. 



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THEOLOGICAL CLASS BOOK. 



one is to enter who is unable and unwilling to give a 
reason for the hope that is in him. The weak in 
faitli should be received in charity. (I) 

Q. 20. What is the duty of Church-members 
towards each other ? 

A. They are to watch over one another for good, 
and, when occasion requires, they are to reprove, 
rebuke, and admonish. No corporal punishment, 
whatever, is to be inflicted in any case of mal-con- 
duct ; the punishment of the Church is wholly of 
another nature, (m) 

Q. 21. For what are Church-members subject to 
discipline ? 

A. For immoralities in practice, and heresy in 
doctrine, (n) 

Q. 22. Has Christ given any particular rule of 
proceeding in Church discipline ? 
A. He has, in the eighteenth chapter of Matthew, (o) 

Q. 23. Does this rule relate to all cases of dis- 
cipline ? 

A, It relates specially to private offences, but 



(I) 1 Pet. iii. 15. But sanctify the Lord God in your hearts, 
and be ready always to give an answer to every man that ask- 
eth you a reason of the hope that is in you, with meekness and 
fear.— Rom. xiv. 1. Him that is weak in the faith receive ye, 
but not to doubtful disputations. 

(jji) 1 Tim. v. 20. Them that sin, rebuke before all. that 
others also may fear.— Gal. vi. 1. Brethren, if a man be over- 
taken in a fault, ye which are spiritual restore such an one in 
the spirit of meekness 3 considering thyself lest thou also be 
tempted. 

(71) 1 Cor. v. 11. But now I have written unto you not to 
keep company, if any man that is called a brother be a forni- 
cator, or covetous, or an idolater, or a railer, or a drunkard, 
or an extortioner ; with such an one no not to eat.— Tit. iii. 10. 
A man that is an heretic, after the first and second admonition, 
reject. 

(o) Matt, xviii. 15 — 17. Moreover, if thy brother shall tres- 
pass against thee, go and tell him his fault between thee and 
nim alone ; if he shall hear thee, thou hast gained thy brother. 
But if he will not hear thee, then lake with thee one or two 
more, that in the mouth of two or three witnesses every word 
may be established. And if he shall neglect to hear them, tell 
it unto the Church ; but if he neglect to hear the Church, let 
him be unto thee as an heathen man and a publican. 



SYSTEM OF DIVINITY. 



165 



may with propriety be observed in all cases. The 
spirit of this rule may be preserved in the exercise 
of discipline by a Committee from the Church, in the 
first and second steps. 

Q. 24. May offenders, if they reform, be restored 
to Church rights and privileges ? 

A. They may, upon making suitable confession. ( p) 

Q. 25. Of what nature ought confession to be ? 

A. It ought to relate wholly to the case of cen- 
sure, and be full, explicit, and public. 

Q. 26. What is meant by excommunication ? 

A. The cutting off from all Church rights and 
privileges. This should be viewed as a very solemn 
act by the Church which performs it, and by the per- 
son who is excommunicated, (q) 

Q. 27. Is it proper for Church members to keep 
company, or to eat with an excommunicated person ? 

A. It is in the ordinary affairs and occurrences 
of life ; but not in the way of intimate friendship, or 
unnecessary social intercourse. Excommunication, 
in its effects, does not extend to the natural, domestic, 
or civil relations of life. 

Q. 28. Is it justifiable for a person, against whom 
an offence has been committed by a member of the 
Church, to absent himself from communion, till sat- 
isfaction is made by the offending person ? 

A. Certainly not. It is warranted by no Scrip- 
ture, and can never be approved. Communion is with 
the Church, as a body, and not with individuals. 

Q. 29. What ought the offender to do ? 

A. He ought to go to the person he has offended, 

(p) 2 Cor. ii. 6, 7, 8. Sufficient to such a man is this punish- 
ment which was inflicted of many. So that contrariwise ye 
ought rather to forgive him, and comfort him. lest perhaps such 
an one should be swallowed up with overmuch sorrow : Where- 
fore I beseech you, that ye would confirm your love towards him. 

(q) 1 Cor. v. 4, 5. In the name of our Lord Jesus Christ, 
when ye are gathered together, and my spirit, with the power 
of our Lord Jesus Christ, to deliver such an one unto Satan for 
the destruction of the flesh, that the spirit may be saved in the 
day of the Lord Jesus.— 1 Tim. i. 20. Of whom is Hymeneus 
and Alexander; whom I have delivered unto Satan, that they 
mnv learn not to blaspheme. 



166 



THEOLOGICAL CLASS BOOK. 



and confess his fault, and declare his repentance, and 
ask forgiveness, (r) 

Q. 30. What is the duty of the person offended 
towards the offender upon his repentance ? 

A. He is to forgive the offender, if he appears 
sincere hi his repentance, and to treat him as though 
he had not offended, (s) 

Q. 31. What is the design of Church discipline ? 

A. It is the reclaiming of offenders, delivering 
the Church from reproach, and inspiring others with 
the fear of offence ; or it is the comfort, edification, 
and prosperity of the Church as a body, and of the 
individuals disciplined in particular, (t) 

CHAPTER XXXIL 
Millennium. 

Q. 1. What is meant by the Millennium ? 

A. A time in which the Church of God in this 
world will be in a state of far greater prosperity and 
happiness than it ever yet has enjoyed, and in which 
all the families, kindreds, and nations of the earth 
shall be blessed in Christ. 

Q. % What is the evidence that there will be 
such a time? 

A. The full and explicit predictions of it con- 
tained in the word of God. (a) 



(r) James v. 16. Confess your faults one to another, and 
pray one for another, that ye may be healed. 

(s) Matt, xviih 21, 22. Then came Peter to him. and said,. 
Lord, how oft shall my brother sin against me, and I forgive 
him 1 Till seven times ? Jesus saith unto him, I say not unto 
thee, Until seven times ; but, Until seventy times seven. 

(t) 1 Cor. v. 5. To deliver such an one unto Satan for the 
destruction of the flesh, that the spirit may be saved in the day 
of the Lord, 

(a) Rev. xx. % 3. And he laid hold on the dragon, that old 
serpent, which is the Devil, and Satan, and bound him a thou- 
sand years, and cast him into the bottomless pit, and shut him 
up, and set his seal upon him, that he should deceive the ns.* 
tions no more, till the thousand years should be fulfilled ; and 
after that he must be loosed a little season. — Ps. ii. 8. Ask of 
me, and I shall give thee the heathen for thine inheritance, and 



SYSTEM OF DIVINITY. 



167 



Q. 3. What will be some of the principal charac- 
teristics of the Millennium ? 

A. 1. There will be great out-pourings of the 
Koly Spirit; 2. Large increase of divine light and 
knowledge, and a consequent removal of intellectual 
darkness and delusion ; 3. Universal love, friendship, 
peace, and harmony ; 4. Great agreement respecting 
the doctrines, duties, institutions, and practices of 
religion ; 5. Great temperance, enjoyment, and hap- 
piness ; 6. The earth will yield bounteously, and be 
replenished With people, who will voluntarily submit 
to the rules of the Gospel ; and, 7. There will be a 
conversion of all nations, if not of all individuals, unto 
the truth and the salvation of Christ, (b) 



the uttermost parts of the earth for thy possession. — Ps. lxxii. 
8 — 11. He shall have dominion also from sea to sea, and from 
the river unto the ends of the earth. They that dwell in the 
wilderness shall bow before him ; and his enemies shall lick the 
dust. The kings of Tarshish and of the isles shall bring pres- 
ents, the kings of Sheba and Seba shall offer gifts ; yea, all 
kings shall fall down before him ; all nations shall serve him. — 
Is. li. 2. And it shall come to pass in the last days, that the 
mountain of the Lord's house shall be established in the top of 
the mountains, and shall be exalted above the hills ; and all 
nations shall flow unto it. — Mai. i. II. For from the rising of 
the sun even unto the going down of the same, my name shall 
be great among the Gentiles ; and in every place incense shall 
be offered unto my name, and a pure offering; for my name 
shall be great among' the heathen, saith the Lord. — Dan. ii. 34, 
35. Thou sawest till that a stone was cut out without hands, 
which smote the image upon his feet, that were of iron and 
clay, and brake them to pieces. Then was the iron, the clay, 
the brass, the silver, and the gold, broken to pieces together, 
and became like the chaff of the summer thresning floors 5 and 
the wind carried them away, that no place was found for them; 
and the stone that smote the image became a great mountain, 
and filled the whole earth. — Rev. xi. 15. And the seventh angel 
sounded ; and there were great voices in heaven, saying, Tne 
kingdoms of this world are become the kingdom of our Lord, 
and of his Christ, and he shall reign forever and ever. 

(b) Is. xliv. 3, 4, 5. For I will pour water upon him that is 
thirsty, and floods upon the dry ground : I will pour my Spirit 
upon thy seed, and my blessing upon thy offspring ; and they 
shall spring up as among the grass, as willows by the water- 
courses. One shall say, I am the Lord's 3 and another shall 
call himself by the name of Jacob, and another shall subscribe 



168 



THEOLOGICAL CLASS BOOK. 



Q. 4. Is the Millennium the time in which Christ, 
with those of the first resurrection, will reign on the 
earth ? 

A. It is. By this is not to be understood, that 
Christ will personally appear and reign on the earth ; 
for this would be to divest Himself of His celestial 
glory, and become like man in his unglorined state ; 
as man, in his present condition of existence, could 



with his hand unto the Lord, and surname himself by the name 
of Israel. — Jer. xxxi. 34. And they shall teach no more every 
man his neighbor, and every man his brother, saying, Know 
the Lord ; for they shall know me from the least of them unto 
the greatest of them, saith the Lord 3 for I will forgive thdr ini- 
quity, and I will remember their sin no more. — Is. xxv. 7. And 
he will destroy in this mountain the face of the covering cast 
over all people, and the veil that is spread overall nations. — Is, 
xxx. 26. Moreover, the light of the moon shall be as the light of 
the sun, and the light of the sun shaH be seven fold, as the light 
of seven days, in the day that the Lord bindeth up the breach 
of his people, and healeth the stroke of their wound. — Is. ii. 4. 
And he shall judge among the nations, and shall rebuke many 
people j and they shall beat their swords into ploughshares, and 
their spears into pruning-hooks 3 nation shall not lift up sword 
against nation, neither shall they learn war any more. — Is. xi. 
6 — 9. The* wolf also shall dwell with the lamb, and the leopard 
shall lie down with the kid , and the calf and the young lion and 
the fading together 3 and a little child shall lead them. And 
the cow and the bear shall feed 3 their young ones shall lie down 
together: and the lion shall eat straw like the ox, and the suck- 
ing child shall play on the hole of the asp, and the weaned child 
shall put his hand 011 the cockatrice den. They shall not hurt 
nor destroy in all my holy mountain 3 for the earth shall be full 
of the knowledge of the Lord as the waters cover the sea. — Eph. 
iv. 5. 13. 15. One Lord, one faith, one baptism. Till we all 
come in the unity of the faith, and of the knowledge of the Son 
of God, unto a perfect man, unto the measure of the stature of 
the fulness of Christ. But speaking the truth in love, may 

frow up into him, in all things, which is the head, even Christ.—, 
s. xxv. 6. And in this mountain shall the Lord of hosts make 
unto all people a feast of fat things, a feast of wines on the lees, 
of fat things full of marrow, of wines on the lees well refined.— 
Is. lv. 12. For ye shall go out with joy, and be led forth with 
peace 3 the mountains and the hills shall break forth before you 
into singing, and all the trees of the field shall clap their hands. — 
Zech. viii. 12. For the seed shall be prosperous 3 the vine shall 
give her fruit, and the ground shall give her increase, and the 
heavens shall give their dew 3 and I will cause the remnant of 
this people to possess all these things. — Is. xxxiii. 24. And the 



SYSTEM OF DIVINITY. 



169 



not behold Him, nor have intercourse with Him, in 
His heavenly effulgence. His present glorified nature 
renders it wholly improbable, that He should person- 
ally appear and reign on the earth. Christ's reign 
on the earth will be spiritual. He will, most emphat- 
ically, reign in the hearts attd lives of men by His 
Spirit for a thousand years. The first resurrection, 
also, will be spiritual. There will be a revival of the 
prosperity, reign, and triumph of the cause of religion 
in those who live on the earth. The Christians of that 
day will have the spirit of the martyrs and confessors 
of ancient time, as John had the spirit of Elias. (c) 

Q. 5. Will all Christians in the Millennium be 
perfectly holy, or arrive at sinless perfection ? 

A. They will not. It will be as true then, as now, 
that no man liveth and sinneth not ; though sin will 
not greatly abound, (d) 

Q. 6. Will children in this time be born depraved, 
as they now are ? 

A, They will. It is agreeable to Divine constitu- 
tion, that all the human race should partake of the 
nature of fallen man. (e) 

inhabitant shall not say, I am sick 5 the people that dwell therein 
shall be forgiven their iniquity. — Is. xxx. 23. Then shall he give 
the rain of thy seed ; that thou shall sow the ground withal, and 
bread of the increase of the earth, and it shall be fat and plente- 
ous; in that day shall thy cattle feed in large pastures. — Gen. ix. 
j. And God blessed Noah and his sons, and said unto them, Be 
fruitful, and multiply, and replenish the earth. See reference (a). 

(c) Rev. xx. 4—6. And I saw thrones, and they sat upon 
them, and judgment was given unto them ; and I saw the souls 
of them that were beheaded for the witness of Jesus, and for 
the word of God, and which had not worshipped the beast, 
neither his image, neither had received his mark upon their 
foreheads, or in their hands ; and they lived and reigned with 
Christ a thousand years. But the rest of the dead lived not 
again, until the thousand years were finished. This is the first 
resurrection. Blessed and holy is he that hath part in the res- 
urrection 5 on such the second death hath no power, but they 
shall be priests of God and of Christ, and shall reign with him 
a thousand years. 

{d) Ec. vii. 20. For there is not a just man upon earth, that 
doeth good and sinneth not. 

(e) John hi. 6. That which is bom of the flesh is flesh 5 and 



170 



THEOLOGICAL CLASS BOOK, 



Q. 7. Will there be any pain and sorrow in the 
Millennial days ? 

A. There will. All will have more or less tribute^ 
tion. It is incompatible with a state of probation, that 
men should be free from troubles and distresses, (f) 

Q. 8. Will there be any need of a preached Gos- 
pel, and the administration of the sacraments in the 
Millennium ? 

A. There will. A preached Gospel will then, as 
now, be the usual means of the conversion and sanc- 
tihcatiOD of the hearts of men. Baptism will then be, 
as it now is, an ordinance of initiation into the Church, 
as the Lord's Supper is to be observed till Christ's 
second appearance — till He comes in judgment, (g) 

Q. 9. When will the Millennium commence ? 

A. Whenever the means of grace are used and 
rendered effectual throughout the world. The par- 
ticular day or year cannot, perhaps, be ascertained. 
Probably it will begin before the seventh thousand 
years of the world commence. The prophecies of 
Daniel and of John the Divine, lead to tins conclu- 
sion. According to these predictions, the Church is 
to be oppressed by Papal superstition and Mahome- 
tan delusion 1260 years. These are to commence, 
continue, and close together. The Papal superstition, 
most probably, commenced in 606, when Phocas 
constituted the Bishop of Rome universal Bishop, 
and Mahomet began his infamous reign the same year. 
Add 1260 to 606 and it makes 1866, the probable 
time for the commencement of the release of the 
Church, and of the destruction of her enemies. 
About this time the Jews and Gentiles will be con- 
verted, and unite together in one body under Christ, 
then* spiritual head. Then will commence the latter 



that which is born of the Spirit is spirit.— Job xiv. 4. Who can 
bring a clean thing - out of an unclean ? Not one. 

(f) Job xiv. 1. Man that is born of a woman is of few days , 
and full of trouble. 

(g) Matt, xxviii. 19. Go ye, therefore, and teach all nations, 
baptizing- them in the name of the Father, and of the Son, and 
of the Holy Ghost. — 1 Cor. xi. 26. For as often as ye eat this 
bread and drink this cup, ye do show the Lord's death till he come 



SYSTEM OF DIVINITY. 



171 



day glory of the Church— the season of Millennial 
blessedness. This is agreeable to the opinion of the 
most able and learned modern writers on the prophe- 
cies, (h) 

Q. 10. How long will the Millennium continue ? 

A. Most probably 1000 years literally. Some, 
however, have thought that it will continue 1000 
prophetical years, which, a day being put for a year, 
and reckoning 360 days in a year, would make 
360,000 years. 

Q. 11. How is the Millennium to be introduced ? 

A. By the instrumentality of human means, ac- 
companied with the blessing of Heaven. 

Q. 12. How ought the benevolent exertions of 
the present day to be viewed in relation to this sub- 
ject? 

A. They ought to be viewed as an indication of 
good. The Bible, Education, Missionary, Sabbath 
School, and Tract Societies, will be, no doubt, 
greatly instrumental in advancing the Millennial day. 



(h) Dan. vii. 25. And he shall speak great words against the 
Most High, and shall wear out the saints of the Most -High, and 
think to change times and laws ; and they shall be given into his 
hand, until a time and times 7 and the dividing of time, that is f 
three years and a half, or fortij-two months, which, reckoning 
thirty days to a month, (and this is according to prophetical 
computation,) make twelve hundred and sixty days, which pro- 
phetical days make twelve hundred and sixty ijears. — Rev. xi. 
12. But the court which is without the temple leave out, and 
measure it not j for it is given unto the Gentiies ; and the holy 
city shall they tread under foot forty and two months.— Ezek. 
xxxvi. 24. 28. For I will take you from among the heathen, and 
gather you out of all countries, and will bring you into your 
own land j and ye shall dwell in the land that I gave to your 
fathers ; and ye shall be my people, and I will be your God.— 
Is. xi. 12. And he shall set up an ensign for the nations, and 
shall assemble the outcasts of Israel, and gather together the 
dispersed of Judah from the four corners of the earth.— Luke 
xxi. 24, And they shall fall by the edge of the sword, and shall 
be led away captive into all nations ; and Jerusalem shall be 
trodden down of the Gentiles, until the times of the Gentiles be 
fulfilled. — Rom. xi. 25. For I would not, brethren, that ye 
should be ignorant of this m3>sterv, (lest ye should be wise in 
your own conceit,) that blindness in part is happened to Israel, 
until the fulness of the Gentiles be come in. 



174 THEOLOGICAL CLASS BOOK. 

Q. 13. What will immediately follow upon the 
close of the Millennium ? 

A. Satan will then be loosed a little while, proba- 
bly as long a time before the close of the seventh 
thousand years, as the Millennium commences before 
the close of the sixth thousand, (i) 

Q. 14. What is meant in Scripture by binding 
and loosing Satan ? 

A, They are figurative modes of expression, denot- 
ing, in the one case, the restraints under which he 
is laid by God, and, in the other case, the permission 
or liberty, granted him by God, to tempt and afflict 
mankind. 

Q. 15. What will take place at the end of the 
seven thousand years ? 

A. The world will come to a solemn close, a] id 
be burnt up ; Christ will be revealed from heaven in 
great power and glory, and sit in judgment upon 
angels and men, and award retribution for eternity. 
These awful and glorious events will conclude all the 
scenes of this world, (j) 

Q. 16. What is the duty of Christians in view of 
the Millennium ? 

A. It is their duty to desire it, expect, it, pray for 
it, and use all ^neans in their power tending to 
introduce it. 

(t) Rev. xx. 7, 8. And when the thousand years are expired, 
Satan shall be loosed out of his prison ; and shall go out to de- 
ceive the nations which are in the four quarters of the earth, 
Goo- and Magog, to gather them together to battle, the number 
of whom is as the sand of the sea. 

( /) 2 Pet. iii. 10. But the day of the Lord will come as a 
thief in the ni^ht, in the which the heavens shall pass away with 
a loud noise, and the elements shall melt with fervent heat 3 the 
earth also, and the works that are therein, shall be burnt up.-- 

2 Thes i 7 10. And to you who are troubled, rest with us, 

when the Lord Jesus shall be revealed from heaven with his 
mighty angels in flaming fire, taking vengeance on them that 
know not God, and that obey net the gospel of our Lord Jesus 
Christ who shall be punished with everlasting destruction from 
the presence of the Lord, and from the glory of his power ; when 
he shall come to be glorified in his saints, and to be admired m 
all them that believe (because our testimony among you was 
believed) in that day. 

' * THE END. 



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